hand though men bee ingrate and misprize our workes It was nobly resolved by St. ISIDORE PELUSIOTE d Lib. 3. Epist 390. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I would gladly be a Benefactour to all and indure punishment as one that injured all rather then be injurious unto any and bee crowned and renowned as a benefactour to all 3. The Righteous is mercifull with discretion and improves his best wisdome in distributing so as may be most profitable to men and honourable to CHRIST Origen in Matth. tract 31. p. 183. especially of Church goods and that which is sacred to Religious uses he reckons it high provideÌ„ce to be ever laying up something in Gods treasurie and assents to the blessed Prelate e Manus pauperis gazophylacium Christi est hom 2. CAESARIUS that the poore mans hand is CHRISTS jewell-house And howbeit God hath not put the measure of our almes doing under necessity of command that somewhat might be left to our devotion and our voluntary abounding in contributions knowne pleasing God to bee the more rewardable yet seeing the Iewes besides many extraordinaries were to give a disme to the poore all indifferency bindes us under the Gospell to exceed what was prescribed them under the Law because of free promises and times of greater grace and our exemption from much expence in sacrifices and Leviticall purifications This makes the wise Christian to rejoyce when an occasion of doing good is tendered him and to looke out for opportunities of dealing Mercie Psal 41.1 Blessed is hee which considers the Poore and tarries not till the needy crave his charitie One man in his need will seeke to thee thou must seeke and finde anothers necessity which holy St. AUGUSTINE f In Ps 146. 〈◊〉 qui intelligit superagenum pauperâ—â— non expectat ut petaâ— aliâ— te quo â—râ—â— inâ—â—gens alium tu 〈◊〉 quaerere indigâ—â—â—â— Tanquam deliâ—â—â—â— fisco redâ—endum affirmes Men will never doe except they constantly lay aside something according to their Revenues as it were a duty that must be payd the King so CHRIST had his Bagge render to CAESAR that which is Caesars and to God the things that are Gods Let God have his tenths his subsidia pro pauperibus And in their Alcoran they have a saying that if men knew what a heaveÌ„ly thing it were to distribute almes they would not spare their owne flesh but slice it into carbonadoes and give it to the poore I have read that the Turkes are wont to send their servants abroad purposely to hearken among their neighbors which of them have most need of victuals money rayment who shall condemne Christians that divert objects requiring mercy and moving to pity Luc. 10.13 4. The right performer of mercy shewes it in simplicity as with a single eye to God against all by-respects so with a single eye to his estate against all vaine excuses of such as have to waste on their lusts in riotous excesses have nothing for Christ in pious uses As men can find money for unnecessary lawing and to satisfie their idle humours and we heare no great complaint of wants till we come to motion for CHRIST But as St. AMBROSE g Ser. 36. Cum dixeris ut aliquid pauperibus largiantur statim tibi objicinat necessitates insiâ—ita suut tributa sunt gravia fiscalia explicare non possumus tanta tibi ingerunt ut quasi reum te statuant quod hoc illos minoris commâ—nere non intelligentes quod omnibus necessitatibus necessitas solutis 〈◊〉 praeferâ—â—dâ— finely sets them out when once you speake that they would give something to the poore presently they alledge against you that infinite necessities are vpon them grievous tributes and taxations that they are not able to pay their compositions and other rates and heape so many things against you that they would almost conclude you criminall that you would so much as monish them of such a businesse little understanding that the necessitie of saving soules should be preferred before all necessities Now the simplicity we treate of is in filling up the defects of other with all that is not requisite to the decencie of our owne state and vocation which appeares equall in all reason for when by right of nature all things were common that the division made by Law of nations CHAP. 7. may stand with justice and not be dammagious to the more part of men they who abound are tyed to supply the want of others out of their abundance Whence CLEMENâ— ALEXANDRINUS learnedly describes h Paed. l. 3. c. 11◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singlenesse a vertue substracting all superfluities when we detaine nothing idle by us but what we doe not need bestow on others for their use Pro. 3.27 Withhold not good from the owners thereof to whom it is due which justifies the assertion of St. AUâ—USTIN i In Psal 47. Res alienae possidentur cuÌ„ superflua possidentur other mens goods are withheld when superfluities are possest Be wee therefore mercifull as our heavenly father is mercifull perfect as hee is perfect He is perfect that hath nothing defectuous nothing superfluous we are then in our proportion perfect when we are content and faine no causelesse want when we are communicative and keepe no superfluity CHAP. VII Concerning inducements to workes of Mercy 1. MErcy is a weighty matter of the Law Matth. 23.23 a substantiall dutie which many commandements much drive at and hath a precedency above other vertues related to our Neighbours as most resembling God in goodnesse to which it is proper to bee diffusive and participate it selfe to subjects needing and capable thereof and in power to fill up the emptinesse and lacke of indigent creatures without impoverishing it selfe as a In Ep 10. Inter Faustinas charitie ad similitudiâ—em divinitatis dâ—t quod habet habetque quod dederit Graecus saith that charity in similitude of the Deity gives what it hath and hath what it gives Mercy is proper to God he ownes it in speciall manner and stiles himselfe the Father of mercy as taking cause from himselfe to shew mercy not of judgement as receiving inforcement from us to practise b Pater misericordiarum non ultionuÌ„ quia miserendi causam sumit ex proprio judicandi ex nostro S. Bern. in nat dom serm 5. severity and God declares his Almightinesse chiefly in shewing mercy and magnifying it over all his workes in the supporting them in their being Psal 144.9 and in that his omnipotency provoked can forbeare and bee kinde to the ill deserving and punish the worst lesse then their demerits and so exalt mercy over all his workes titles and attributes as the brightest mirrour of divine nature and goodnesse In mercy therefore is our best resemblance of God and for that reason mercy invests men in the venerable name of God Hoc in Deo praecipuum est hoc in potente laudandum non coeluÌ„
of alterations sinisterly and unreverently to apprehend and interpret Governours and that there seldome or never come any more pleasing then those they so misprise God punishing upon them the dishonour of his Vice-gerents And so much shall suffice to have spoken of Politicall Peace CHAP. V. CHAP. 5. Concerning Ecclesiasticall Peace PEace is the leagacie that CHRIST bequeathed his Church Ioh. 14.27 De simplicitate prolatorum Dona omnia suae pollicitationis praemia in pâ—cis conservatione promisit Hanc nobis haereditatem dedit My peace I leave unto you as the glorious Martyr Cyprian dilates it he hath ingaged all promises and blessings to us in the preservation of peace and left us peace for our inheritance Therefore wee must sue for this peace as the chiefe inheritance of the Church Our Lord would have all his Church one fold and in it one Faith his truth followed in love and all his members tyed together in the bond of peace The Kingdome of God is in peace therefore out of peace out of grace fiery spirits that inflame and kinâ—le discentions are enemies to the Churches blisse The Churches were at peace with the word for the first and best times Pray we then for the Peace of Ierusalem they shall prosper that seeke her quiet Our great Master hath layd two speciall commandements upon us Mark 9.5 Have salt in your selves and have peace one with another injoyning incorruption of doctrine in salt S. Gregor in Evang. hoÌ„ â— Pastor l. 2. c. 4. unitie of affections in peace and implying that the salt of true doctrine is not savourie it nor seasonable but as it consists with the peace of the Church and therefore Churches and States oft times for cause prohibite predicants or disputants to intermeddle one way or other in divers tenets because though one part should have salt neither would have peace Iam. 3.17 The wisdome that descends from above is first pure then peaceable Serm. de multiplici utilitate verbi Dei Tum demum a Deo esse noveriâ— si pacifica siâ—â— c. wherefore devout St BERNARD informes us right if a thought seeme pure not tending to vice but pretending the image of vertue thou shalt finally know it to bee of God if it bee peaceable and subject to the judgement of our Prelates Fathers and Brethren in CHRIST Then as in all sciences and professions the inferiours and learners submit to the superiours and Masters this course ought the Faithfull to take in all opinions of Divinitie private men to inquire of their Rectors or Curates that are knowne to be conformable the Rectors to resort to their superiors in the Church and the present Church to referre it selfe to the generall prime and Apostolicall Private spirits that love by-wayes walke not the beaten way of the Church are farre from the spirit of Christ Prov. 1.8 My Sonne for sake not the Law of thy Mother not of the chiefe mother on earth our holy mother the Church This I may safely assevere that in all ages so much the more Learned Religious and Holy that any man hath beene so much more observant and reverencing the Church the particular Church wherein hee lived 1. Cor. 14.32 Let the Spirit of the Prophets bee subject to the Prophets Hee hath suckt in the proud spirit of Lucifer not the humble spirit of our Lord IESUS that will not conforme and be subject to his Church As if doubt arise what is Law in England and I say not profest Arbitrators or yong Attourneyes but able Lawyers differ in their opinions given under their hands and which is more the Iudges themselves sitting on the same Bench agree not what is Law then it is remitted to some generall meeting of the Iudges and when they have dâ—bated the case what the greater part concurres in that must bee held for the Law of England otherwise there would bee no end of suits in England So if question bee what is Church-doctrine in England and I will not say this or that Apothecarie Weaver and the like not Masters of Art but crafts-men dissent in their conventicles but great Divines are of contrary judgements And grant that Bishops themselves should disagree in their opinions then what the greater part of the Fathers of the Church consent upon that must be held the Faith of the Church of England or there can be no end of controversies in the Church of England O that men would well and seriously consider that as the law of England is not in bare dead statutes but in the lively voice and accord of the great masters of law the grave Iudges discussing statutes and concluding what is law so the Faith of England is not in the sole dead letter of our Articles and Church booke c. but in the living spirit and consent of the Fathers of the Church as proper Iudges in Spiriâ—ualties determining the sense of the Articles and declaring to us the opinion of our Mother the holy Church of England And as the Iudges have beene are and no doubt shall ever be able to resolve what is Law in England so the worthy Prelates are and will ever be sufficient to determine what is Faith in England for our Bishops will never bee more to seeke in their profâ—ssion then the Iudges are in their faculty Wherefore as it were intollerable affectation in a Thealogue to attempt to shew the learned Sâ—rjeants and Iudgâ—s what is common Law so is it unsufferable presumption in a man of law or any Lay-man to goe about to teach skilfull Church men and Bishops what is Divinitie what Faith in England Walke we then by this rule that peace may be upon us let the Priest obey his Ordinary the Ordinary his Primate and fellow Brethren and let the Sheep heare the voyce of his conforming Pastor and inquire knowledge at his lippes that so the Sheepe may satisfie himsâ—lfe in its Pastor the Priest in his Bishop the Prelate in his Metropolitan and all the rest in the unanimiâ—ie and peace of the Church which peace of the Church is disturbed not when ignorant people are informed against their fancies lusts and liking but when authority is crossed in their rites rules and decrees As to resume the former similitude they should disturbe the peace of the State not who deliver for law what Country-folks and rurall Counsellours neither know nor thinke to be law but who should publish that to be against law which the Iudges with great assent give for law So they disturbe the peace of the Church not who teach against the beliefe of foolish Galathians bewitched by parlour Preachers but who contradict what the rulers of the Church generally beleeve and give out for the Faith of the Church And as it should not advantage a Phantasticke crossing the resolution of the Iudges to say the Iudges are men and may erre and that other Lawyers may have as much insight in Law as they so it excuses not a disobedient to alledge
men shall speake well of you for so did their Fathers of the false Prophets For common folkes have no fancie to that which antiquititie and authoritie countenance Now beloved thus whereas there ought to be penall lawes against Heretickes Schismatickes and Vnconformitants and Rulers by connivence and not following those Lawes against them be guiltie of their Perdition Wittily St. Hierome b Contra Pelagianos lib. 3. Haereticum interficit qui esse Haereticum patitur St Leo Epist 93. Hee murthers a Hereticke that tolerates him to bee a Hereticke Therefore the powers are to compell men to enter Gods house Luk. 14.23 For in this Tertullian is right c Adversus Gnosticot duritia vincenda est non suadenda Obstinacie must be inforced not intreated Hence the defamatorie words which the Seducted bruite abroad of them that proceed with constancie herein have the estimate of martyrdome before God And lest any should sooth themselves that because they favour not the way they be not obnoxious though they block not up the Schismaticall in their passage let them ponder that of Gerson d Serm ad regem Franciae nomine universitatu Paris Ego te non puniam sed infernales Diaboli te cruciabunt eos ego non prohibeam A man that doth not evill but suffers it to be done God will judge and say I will not punish thee but the infernall Devils will plague thee them will not I hinder It is certaine that under most Christian and most excellent Princes not onely subordinate Commanders may meete with affronts if they bee zealous against deceivers but the greatest and best of Princes be themselves subject to misprisions and taunts if they bee serviceable to CHRIST and assistant to holy Church further then Women and weake judgements approve Yet for all that Royall King DAVID 2. Sam. 6.21 22. will dance before the Arke maintaine with all his might the Orders of the holy Church and bee himselfe humble in Gods publike worship though not alone Damosels of the Countrey but some Ladies of his Court gave him in glorious for not taking state before God e Non erubuit David foemineas opiniones nec opprobria apud mulieres subire pro religiones negotio verecndatus est St. Ambros epist 36. DAVID blusht not to bee sleighted in the opinion of Females nor shamed hee to under goe reproaches among Women for the matter of Religion So St. Ambrose Neither lost hee any renowne by it for blessed Gregorie is not alone in his admiration f Quid de ejus factis ab aliis sentiatur ignoro ego Davidem pius stupeo saltantem quam pugnantem In Iob. l. 27. c. 27. I wonder more at DAVID dancing then fighting A betting herefies and schismes gets a name but for a time whiles the heate of a faction lasts but defence of the truth winnes everlasting praise Whence no Writers are so famous as they that were the hammers of hereticks St. Austin St. Hierom St. Cyril no Bishops so illustrious as they that were most active against them S. Athanasius S. Ambrose S. Leo no Emperours so glorious as they that most fortified the Church against them Theodosius Hâ—norius Martian And whereas of all the Sects in Christendome that deserve but the name of a Church there is none for the whole constitution thereof in Doctrine Discipline and Government more remote from Gods truth and undoubted antiquitie â—â—â—â—i in tâ—to 〈◊〉 faciam nominaâ—i then the Congregation of the Disciplinarian faction and the rest of that adherency Therefore no industry wisdome power can be better improved then in purging all Churches of that leaven and reducing all to uniformity among our selves and conformitie of the pure and primitive times nor is any of them to be suffered in his superstitious and crosse way for that he may be in some things of laudable converse seeing there scarce ever was Heretick that fained not a singularity of good living to grace with the multitude his innovations and contrarieties to holy Church and the Wolfe that appeares in a Sheepes-skinne is not therefore to be indured in the fold I confesse these Novellists take licence to say all they thinke evill and doe all they presume inconvenient against those that hinder the building of their Babylon and they have a Creed that admits for articles all the calumnies which they forge against a Conformist But for all the mysts that they cast and dust which they raise the brightnesse of their name who are obedient to God and his Church will breake out at length if not before yet at the day of revelation nor may wee thinke long to expect that since our Lord IESVS that sits at the right hand of GOD hath the infinite patience to indure his name to be cast out as evill among Infidels and miscreants untill the last day CHAP. X. CHAP. 10. Concluding that our utmost glory is in the honour of suffering for Christ. THe holy martyresses Faith Hope and Charitie uttered a speech consonant to their names a SS Fidei spei charitas in vit illarum c. 6. Aug. 1. What can bee more pleasant to Christians then to suffer for CHRIST Although wee should not have such recompences as are hoped what excellency of glory doth it not exceed to suffer for him that made us Iohn 13.31 The businesse of Suffering is termed glory because there is nothing so opprobrious which suffer'd for God becomes not glorious Whence St. Chrysostome b Iâ— Matth. homil 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Primas in Heb. 2. An boni nostri qualitas ex populi potius pendebit erroribus quam ex conscientta nostra judicio Dei c. Lactantius l. 5. c. 12. Wishes to be disgraced and contemned for God rather then to be honored of all Kings for there is nothing nothing at all parallel to that glory Be wee ready then to sacrifice that repute which consists not with the suffrage of God and right men and with conscientious discharge of our vocations Looke wee to Gods will and he will see to his owne and our glory 1. Pet. 4.14 If yee be reproached for Christs sake happie are yee the Spirt of glory rests upon you To credit you by such contumelies and make you a name with God and his people in both Churches and the spirit of envie cannot reproach so much as the spirit of glory can honour Hee will tender the respect of his owne gifts and fruits and convert the shame that is put upon them into praise Experience ratifies that of Dionysius Carthusianus c Fer. quinta Paschae serm 4. Tentatio facit hominem etiam in hoc mundo famosum gloriosum ita quod alir innitantur ei uâ— sustentamento And our Lord said to St. Anthony Quia viriliter dimicasti in toto orbe te faciam nominari Tentations make a man famous and glorious even in this world so that others rest upon him as a sure