all the cogitations of mans heart and by such instinct was able to give caveat for prevention of whatsoever evill The army likewise which hereupon came to apprehend him hee by vertue thereof lead like a flocke of silly sheepe into Samaria as into a pinfold What a rut made this rout of Aram but how soone did his holy petition roote them out that they came no more into the r Verse 23. land of Israel Let us compare this tranquillity quiet life and free from molestation of the Prophet with that of other men For others that they may be at rest withdraw their thoughts from the world and themselves from the assemblies of men goe out either into the secret woods and solitary fields or within the City disburden their mindes of cares and depose themselves in a quiet and secure life But Elisha in his solitarinesse either ſ 2 Kings 2.14 divideth Jordan that he may passe over or procureth water to refresh t 2 Kings 3.9.17.20 the host in time of extremity or a u Chapt. 4.16 17. Verse 35. sonne to the barren Shunamite or x Verse 40. raiseth the dead or taketh death out of the pot or satisfieth an y Verse 43 44. hundred of the people a surplusage remaining with twenty barly loaves or maketh the bitter z 2 Kings 2.22 waters of Iericho sweet a Chapt. 6.6 the iron to swimme at the instance of a child of the Prophets the b Chapt. 5.14 leprosie to depart fecundity c Chapt. 7.1 Here are recited 11. miracles of Elisha when hee was living and there is a 12 mentioned after his death by touching his bones 2 Kings 13.21 and plenty to succeed in the place of grievous famine and unheard-of penury When therefore can the just be alone which is alwayes with God when can hee be solitarie which is never separated from Christ Who shall d Rom. 8.35.38.39 separate us from the love of Christ This is the Apostles interrogatorie whereunto he no lesse piously then peremptorily replyeth I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God which is in Christ Iesus our Lord. When can he be vacant from busines which never ceaseth from some good desert for the consummating thereof as much as may be how can he be circumscribed in a place whose the whole world is in possession By what estimate can he be defined that in opinion and thought can never bee comprehended For he is as one e 2 Cor. 6.9.10 unknowne and yet knowne as dying yet behold hee liveth as chastened yet not killed as sorrowing yet alwayes rejoycing as poore yet making many rich as having nothing yet possessing all things Why hath a just man nothing but because hee looketh after nothing but what is constant and of continuance which is not here to be found Why possesseth hee all things but because he respecteth only what is honest which to be possessed of is more then Solomons magnificence Wherefore though hee seemeth poore to another to himselfe he is rich for that he is to bee valewed not after the rate of those things which are momentany transitory and invisible to the eye of the body but of those which are permanent everlasting and f 2 Cor. 4.18 5.1 invisibly built up of God from heaven CHAP. II. Honesty and profit among us Christians to bee one as being such as follow not after temporall but eternall commodity FOR as much as we have handled before what is honest and what is profitable it remaineth that we should now compare them together and withall search out what is to bee followed As there we have discussed first whether that which we propose to our selves be honest or a Turpe dishonest then whether it bee profitable or unprofitable so some thinke this further quaere to be made whether it be that which is honest or that which is profitable as divided one from the other which Christians must sticke unto But wee here admonish lest wee might seeme to bring in these as repugnant one to the other which we have shewed to be one neither that by any possible meanes to be honest unlesse it be profitable neither any thing to bee profitable but what is honest because we embrace not the wisdome of the flesh with whom the profit of this pecuniarie commodity is of more worth but the wisdome which is of God with whom those things which are of high estimation in this world are accounted b Phil. 3.7.8 losse This c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deed happily or rightly done right proportioning which is a perfect and absolute duty proceedeth from the true fountaine of vertue Under this kind according as our ordinary speech doth import there is a second common duty which is not of so high and singular note because it may be common to many For to take up the gaines of money is a thing familiar to many to be delighted with a more delicate banquet choiser and sweeter dishes is a thing usuall But to fast to be abstemious is found in few and not to covet after that is another mans is rare Contrariwise to repine at another and not to be content with our owne is to bee copartner with the greater part There bee some therefore primarie some middle offices The primarie are frequented by few the middle by many To come to speech in the same words there is oftentimes a difference For we call God otherwise good otherwise just then wee call men likewise in another manner and in an higher degree doe wee style him wise And this are we taught in the Gospell Be yee d Math. 5.48 Which implieth perfection to be in plenitude in his divine nature in his regenerate children in great defect and the force of the precept is no more then to move us to contend for the price of that high calling of God in Christ who is made unto us perfect wisdome and righteousnesse perfect as your father which is in heaven is perfect I reade of Paul that he was perfect and not perfect For when he had said Not that I have as yet received or were as yet perfect but I follow if by any meanes I may e Phil. 3.14 attaine hee addeth by and by whosoever therefore of us are perfect For the forme of perfection is double one sort having the middle or parts the other the full numbers or degrees One sort here below another there above one sort according to mans possibility f 1 Cor. 1.30 another according to his future perfection g Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. But God is just in all his numbers and degrees wise above all perfect in all things g Verse 15. Perfectio partium graduum There is a difference also
record of the whole course of holy writ and the perill by intermedling this way whereinto Heliodorus fell alledged for it the Emperour hardly at the last upon much supplication tooke this for an answer Yet so that after this the Adversary againe attempted a new way to pull it from the Church but that the holy Bishop prevented it by restoring what he had received to the Widdow In the meane time the faith of the Church is at safe anchor oppression is not feared because now the matter and substance it selfe on their part not trust and faithfull dealing on our part is in danger CHAP. XXX Who are to bee avoided and who zealously for their godlinesse and pietie to bee followed OH my Sonnes flie from the wicked beware of the envious betweene the wicked and the envious this is the difference The wicked is delighted with his owne good and is onely apparently good an envious man is tormented with another mans prosperitie the one loves what is evill the other hateth what is good insomuch that he is in some sort more tolerable that wisheth a 1 Tim. 5.4.8 well to himselfe then he that wisheth ill to all My Sonnes thinke of that yee doe before hand and when ye have taken b Quicquid aggrediare consulito cum conconsulueris maturè facto est opus time and well thought vpon it then put in practise what standeth with your approbation A laudable death when occasion is offered is to betaken hold of forth with Glory deferred flieth away neither is it easily overtaken Love ye the faith and true devotion because hereby c 2 Kings 2.25 2 Chon 35.24.25 Iosias got the favour of God and the loue of all people Get the favour of God yee that are yong now in the flower of your age as did Iosias celebrating the passeover when he was but eighteene yeeres of age and excelling therein d 2 Kin. 23.22 ver 23. all that went before him Wherefore as he excelled in zeale his superiours so take you to you my sonnes the zeale of the Lord let it enter into every one of your hearts and so inflame you there and set you on fire that ye may truely say the zeale of thy house e Psal 69.9 Iohn 2.17 O Lord hath eaten me vp Among the twelue Apostles there was one styled f Luke 6.15 Zelotes and * doubtlesse not without cause but this might well haue beene Saint Pauls style For he was so in vehemency g Acts 9.1 Gal 1.14 Rom. 9.3 10.1 2 Cor. 11.2.28.29 12.15 Acts 17.16 and heat of nature and much more rightly so in the state of h grace But what doe I speake of the Apostle this divine vertue was most eminent in our i Iohn 2.17 .. 4.34 7.38.37 11 35.38.43 Luke 19.41.32 Marke 7.34 Mat. 9.35 Luk. 21.27 Saviour whose president is without paralell and aboue all exception to cut off all coulour of reasoning against the same and pressing together with his whole active obedience vnto primarie imitation in all his disciples Let therefore this divine k Iames 3.13 standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the meeknesse of wisdome zeale of his be in you not that humane l v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which envy begetteth For where m v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie and strife is there is sedition and all manner of evill worke Let the peace n Philippians 4 7. of God which passeth all vnderstanding be among you and preserve your hearts and minds in Christ Iesu Love yee one o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3.17 1 Pet 1.22 another as brethren without faining from a pure heart fervently There is nothing more sweet then p Phil. 4.1 love nothing more acceptable then peace And yee your selves know that I haue alwaies heretofore loved you aboue others which I doe likewise at this present and shall also labour to doe hereafter respectiuely and that the same may dayly q Thes 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abound toward you more and more Wherefore as the sonnes of one Father yee are growen together in my bowels in like affection towards you as toward brother germans and all of you strongly and deepely seated in my loue Hold fast therefore that which is r 1 Thes 5.21 good and the God of peace and ſ Heb. 13.20 loue t 1 Iohn 4.8 shall be with you in the Lord Iesu to whom with the holy Spirit bee ascribed all honour glory magnificence power prayse and thankesgiving now and evermore Amen CHRISTIAN OFFICES CRYSTALL GLASSE OR THE THIRD BOOKE OF the godly learned and ancient Father of the Latine Church St Ambrose the famous B. of Millan his Offices WHICH WORKE IS CAREFVLLY and clearely also considering the excellent mysterie of style in much obscurity performed and that with due observation of the places of Scripture used therein in greatest varietie and others thereunto pertinent With some reconcilement eftsoones where there may seeme to be disagreement of the Septuagints and the originall of the old Testament IOHN 17.2 This is everlasting life to know thee the only true God and Iesus Christ whom thou hast sent In honestate vitam beatam positam esse minimè dubitamus quam scriptura appellat vitam aeternam Tantus enim splendor honestatis est ut vitam beatam efficiat tranquillitas conscientiae securitas innocentiae Ambros lib. 2. Offic. Cap. 1. LONDON Printed for Iohn Dawson 1637. The Preface THE very appellations themselves of the foure Cardinals which is no more then the first and chiefe upon which the other vertues depend and are subordinate unto because not reduced to those foure heads in Scripture nor bearing there the same names but such as are better knowne and more familiar to them that are acquainted therewith are distasted of some For a Prov. 8.12 19.14 Prudence say they were more clearely expressed by the word Wisdome b Iustice Micah 6.8 Ezech. 18.9 33.15 justice by righteousnesse c Ioshua 1.6.7.9 emets fortis esto meod valdè 1 Sam. 10.12 fortitude by noble courage valiantnesse zeale patience d 2 Pet. 1.6 1 Tim. 3.3 Gal. 5.22 temperance by sobriety forbearance meeknesse But doth not due order and method much availe the memorie be not these also used in the booke of God doth not the Lord himselfe as in the decalogue and Lords prayer comprise the specialties under the generall Where find they in the word in so many letters and sillables Trinity e Iehovah consisting of 4 spiritall letters יהוה and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable Essence hypostasis person of the Sonne and of the holy Ghost consubstantiall the communication of the f Or proprieties idiomats of both natures in Christ Sacrament or sacramentall participating of the body and
he Idem eodem lib. et Cap. Eus Hist Eccles lib. 5. Cap. 8. Ex Irenaeo who reporteth the same of Esdras his restoring againe the former prophets lost in the captivity throgh divine instinct reconcile 2. There is a prejudicate opinion among too many in our age that the auncient fathers cannot easily be refined from the drosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clearchus apud Athenaeum of sundry errors and therefore they distast or at least distrust and suspect whatsoever proceedeth from them It is strange that the name of a Father should worke such contrary effects to that it importeth For what else doth it import but a leader and guide in the way of veritie and piety Next to the foundation of the prophets and Apostles are the Fathers and Councels in their times for 600. yeares after Christ produced of the worthies and walls of our church as vouchers of our doctrines The learned interpreter of the scriptures so plentifull allegations in his institutions and commentaries out of them the delight and felicity that many of our best divines take in citing them and others though more secretly yet sensibly enough the weight of their reasons rules directions perswasions sentences are sufficient would they be perswaded to yeeld them satisfaction yea to regaine to their perusing their diligent care to their name their love and good liking 3. Tullies offices though a common booke yet being of no common vtility in the matter of morality our author imitateth as no lesse profitable in the study of divinity and of so excellent vse to the Church of God that he placeth it in the Primus hic tomus continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quae admores Christianorum instituendos faciunt quorum oportet primam esse curam Erasm His workes of a later edition printed at Rome in an other order derogate nothing from what was precedent frontispice as of most respect of his large volumes 4. The Fathers of the Latin Church Anno Dom. 179. Euseb setteth downe the French Martyrs commendation of him to Eleutherius Bish of Rome Is omnium doctrinarum curiosissimus explorator inquit Tertullianus Irenaeus who flourished at Lions under the Emperour Verus Anno Dom. 202. Famous for his Apologie which hee wrought for the Christians Eus l. 2. c. 2. Tertullian a Divine of Carthage who flourished under Severus A. D. 254. Euseb l. 7. c. 3. Cyprian B. of Carthage who flourished under Decius and was chiefe in the Synod held in that Citie A. D. 310. Lactantius famous for his institutions under Dioclesian and He wrote 12. books of the Trinity and therein among other things being a man of singular eloquence confuteth the arguments of the Arians against the Canon of one substance Soerat l. 7. c. 8. Hilarie B. of Poitiers under Constantius were ancienter then Who was chosen B. of Millan 378. St. Ambrose but because they were all touched with some heresie as Chilianisme or Montanisme or rebaptization he is in more account and the first of the foure renowned and because most orthodox next in estimation after the first foure generall Councells to the sacred Scriptures or as they use to speake to the foure Evangelists He was the Grandem illum caetum in Ecclesiae sagenā pertraxit converter of St. Augustine himselfe to the Christian faith Evermore striveth he to prove his documents out of the Quem mihi dabis qui pari synceritate tractet sacras literas qui cautius vitaret suspecta dogmata Erasm Scriptures wherein hee is very Howbeit giving those of his owne collection the prime place I have seconded them with others of like tenure but as for the full length of the story of Scripture which he much useth and no lesse of his citations though very rarely I tye not my selfe expressely but summarily frequent and skilfull acute to gather the true sense carefull to make the best use Of great gravity and authoritie was he in his government austere in his discipline not only a bitter enemy to sinne but a couragious executor of the lawes of the Church against it without partiality even upon the person of the Emperour himselfe powerfull in his doctrine to perswade and in his life adorned with rare endowments of nature art and vertue to winne to godlinesse Hee held his Episcopall estate under Valentinian and Theodosius to whom together with all the Clergy Ipsum Ambrosium foelicem quendam hominem secundum seculum opinabar quem sic tantae potestates honorarent Aug. Conf. l. 6. c. 3. Nobles and Commons professing the Christian faith his word was an oracle to convince the conscience and pull downe the wilfullest sinner and most obstinate hereticke upon his knees by way of submission Faveat Roma quae genuit Ambrosium Erasm in Epist ad Alasc Posito in administratione praefecturae Galliarum patre ejus Ambrosij natus est Ambrosius qui infans in area Praetorij in cunabulis positus cum dormiret aperto ore subitò examen apum adveniens faciem ejus ora implevit and therefore he might be borne in France By Nation was a Roman made President of Liguria Prelate in Lumbardie Insubria worthily reputed a chiefe Doctor of the Christian world Hee spent his labours in preaching at Millan but wrought for the benefit of all and for us of this Nation even the most ignorant among us when hee is now made speake through the Wisd 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reacheth from one end to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerfully and disposeth of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitably which the Lord thereby bring to passe herein providence of Almighty God in our English tongue 5. I have waded the deeper in this river of the authors commendation who as Nilus watered the Egypt of his time albeit nothing to the Ocean of his deserts to draw thee to his love and thereby through reaping the benefit of his godly labours to the more gainfull mart of thy soule and above all to his love that is the author of all grace the soveraigne good and soules only solace which is the upshot of all holy studies according to the sacred Epiphoneme of his most proficient disciple which were it imprinted in the hearts of all professing Christianity would make a heavenly melodie O my Aug. in Manuel Cap. 24. soule saith he inammeled with the image of God redeemed with the bloud of Christ espoused by faith indued with the spirit adorned with vertues deputed with the Angels love thou him of whom only thou art loved 6. But out of the depths Ambrosij Lib. 5. Hexam Cap. 25. Devota ad Dom. I. C. deprecatio cum clausione 5. diei of thine undrainable love have thou respect to us O Lord Jesu that we may call to mind every one in his owne particular his manifold transgressions water our couch daily with the teares of repentance for them and so suing in the deepest contrition and lowest submission joyned with amendment of life at thy
unreconciliable opposition betweene S. Ambrose and Symmachus Who that of the popish and orthodox Church in the like In the matter of Adoration point when therein Rome is made the habitation of Revel 18.2 Divels Where was then the supreme power of the Bishop of Rome that S. Ambrose being but Bishop of Millan must step forth to suppresse Symmachus a temporall Magistrate intruding himselfe into the The Popes supremacy shaken cause of divine worship What was not there authority given him being the successor of S. Peter to whom our Saviour committed the kingdome of heaven to pull downe such an evill member Liberius and Damasus how sate they in their cathedra how proceeded they in their sentence doth not this their defect weaken their supremacy Did the letters written to Liberius beare any bigger style then Socrates Schol. l. 4. C. 11. and his againe to them our welbeloved brethren and fellow B. To our brother and fellow-minister Not only S. Ambrose but S. Hierom S. Augustine and Athanasius were about that time men of much more esteeme more learned such whose judgements in causes of controversie were better accepted and more generally received of the Church of God But it being enough for me tanquam canis ad Nilum thus to touch I will rake no deeper into this kennell whereby I might move a worse sent but will turne me away to Philosophies originall That part therefore which is morall was not the invention of Aristotle Plato Socrates or of any other of the learned among the Gentiles but is of as great antiquity as the world it selfe and began with man in Paradise at his creation It was indeed defaced in the fall but not utterly Rom. 2.15 This discourse is pertinent shewing what vertue is and to what end it is to bee acquired abolished For certaine sparkes of that goodly light lay still raked up in the cinders by which man might bee able to discerne betweene right and wrong things honest and dishonest and performe the common offices of his maine life Faith it selfe the Mistres of manners and Mother of good workes cannot possibly so subsist as 2 Pet 1.5.10.11 barren of all vertues It is a faire and fruitfull speech of his who affirmeth Aug. in Epist ad Macedon no other vertue to bee found in this life then to love what is to bee loved which to love is wisdome from which by no troubles to bee averted is fortitude by no allurements temperance by no insolency justice Vertue pertaineth to the second table neither is that principall supernaturall divinely infused theologicall habite such as are faith hope and love but that lesse principall comming under the most complete division of the T it 2.12 Observandum quà m miro compendio vitam mores Christianos complexus sit Paulus Heming Apostle That according to his heavenly instruction we study and strive to live righteously toward men soberly in respect of our selves and of the all-seeing God godly or in godly 1 Pet. 1.15 conversation which is ever accompanied with truth and reverence assiduity Luk. 1.5.7 constancie in Gods service Wherein there is no question to be made but that hee comprehendeth all the foure It is warrantable from this place Tit. 2.12 and that of Saint Iames C. 1.17 that these Cardinals proceed from the H Sp cōming into the Ethnick namely through the spirit of illumination and restraint unto the true beleever through the spirit of sanctification Cardinals with whatsoever their branches together with the three Theologicall That which is inferred here of Vertue either generally or particularly of any of its parts as of a good worke is that it is necessarily to be exercised and that by the obligation of divine mandate for obedience sake to God not as meritorious Who knoweth not that the obedience of a son to his parents is a thing necessarie for it is part of the honour he oweth to them is it therefore a matter of desert and merit Vertuous workes make a way Bona opera sunt via regni non causa regnandi Bern. to our salvation that is conditionally Vt conditio sine qua non est aeterna vita non ut causa propter quam because without them there can be no true Gal. 5.6 faith nor life Rom. 8.3 eternall but not as the Rom. 6.23 cause for which wee obtaine the same for that is a gratuitall and Deus initiorum fidei incrementi largitor est Amb. de vocat Gent. l. 2. C. 1. free gift in Iesus Christ our Lord Which in the purpose of the Apostle implyeth by his sole grace and his only efficacy of merit Abrahams justification by workes was seene in the fruites and effects of his faith as in shewing his Iam. 2.21 obedience in offering up his sonne Isaac upon the altar Thus proceeds S. Iames his disputation that it admits not faith to bee solitary but S. Paul strikes at the roote admitting no other foundation of our justification but Rom. 4.3 faith only Both agree in this that where it is not a dead but a lively faith there it is evermore accompanied with no colourable and counterfeit shewes and shadowes but with most Rom. 8.1 savoury and sweet 5.1 consequences in substance and truth Faith it selfe as a Worke doth not justifie but as an instrument John 6.29 Tribuitur opus salutis fidei salutem miseris magis concilianti quà m operanti Muss and againe Fides Dei nostri opus est Dei sicut scriptura paedagogi nostrum sicut pueri cujus manus à poedagogo ducitur When salvation is ascribed to faith Mar. 5.34 Math. 9.29 as our Worke the Scripture teacheth that this is the Worke of God in us imparting to every one his portion Rom. 12.3 Eph. 2 8. Ye are saved through Faith by grace it is not of your selves it is the gift of God not of Workes lest any man should boast Hereunto accordeth the exposition of two of the chiefe of the Fathers fiat voluntas tua sicut in coelo in terra hoc est sicut in eis qui jam crediderunt tanquam coelum sunt in eis qui non credunt ob hoc adhuc terra sunt Cyprian Wherein he sheweth that it proceedeth from the will of God that any beleeve Augustine accords with him Trahi à patre ad Christum nihil aliud est quà m donum accipere à patre quo credat in Christum August l. 1. de Praedest C 8o. applying to the beleeving soule the merits of Christ The Ethnick hath no acquaintance and the Papist very little with this save only by way of contradiction as Bellarmine affirming contrary to the Rom 10.10 Apostle the braine Following Aristot Eth. lib. 1. C. 13. and understanding only to be the subject and that carbonarie of Hosius the Cardinall teaching a confused assent to the Churches voyce which what it may bee in speciall need not to be sought Howbeit this may seeme to crosse their tenet ex opere operato for this and other
the spirits This credulity surely loseth the chiefest good of nature which is death death is doubled by the estimation of griefe to follow after To live is sweet for the present but to whom can it be sweet that he hath heretofore lived But how much more easie and more certaine is it for every one to beleeve what he findeth in himselfe and to take a token of his security by that he was before hee was begotten Never was heard more wild and windy stuffe But it is to be noted that hee deduceth his arguments from Democritus and others that dealt upon no sure ground Rom. 1.21 were vaine in their imaginations and their foolish hearts full of darknesse Such was the vanity of the idolatrie of the Gentiles that Lucian might justly deride it and it is true here which he alledgeth that the dead are made gods For even Iupiter himselfe the chiefest was a mortall man the Lact. l. 1. C. 11 Cic. de Nat. Deorum l. 3. mention of his buriall and sepulchre in Crete is frequent It is more to be wondred at therefore what induced Pope Calv. Instit l. 4. C. 7. S. 28. Iohn the two and twentieth to bee of his mind and had not the Rom. 1.28 Apostle both opened the cause and shewed the danger of such impiety it might seeme strange indeed as they regarded not to know God so delivered he them over to a reprobate mind and as a just recompence the wrath of God is revealed from heaven against all the ungodly which with-hold the truth in unrighteousnesse Wee come lastly to the differences recorded in our author Christian patience is sweetned with the goodnesse and fatherly love of the Almighty nourishing and sustaining our hope of Rom. 15.4.5 consolation in adversity that all aggrievance is made light The patience of the Ethnick is patience perforce thinking it wisdome to beare injury when compulsion lyes upon it a remedy against all griefes when they cannot be avoided Stoicks more precise observers of it then others beeause of their dependance of causes upon fatall necessitie and this was their motive to indure whatsoever misery The rule they gave for it was broken if they were once moved or touched with sorrow for the greatest calamitie And therefore Socrates did not once stirre when his Xantippe sharpened her tongue against him He that would be of this sect must be voide of all affections and perturbations and become senslesse and blockish like a stone Christian religion requireth no such strictnesse but to moderate and mortifie the Ambroses Offic. l. 1. Cap. 3. 12. The Thomists number them to eleven and adde hereunto abomination and audacity placing 6. in the coveting appetite and 5. in the invading these all in their nature bee indifferent neither good nor bad passions as anger griefe feare desire delight love hatred hope despaire not to slay and kill them after their opinion And the truth is they deale by patience as Plato doth in his Idaea or Moore in his Vtopia they paint us out only a picture of it as these doe of their Common-weale Other Philosophers have other inducements to lead them to it the Academicks as Plato have honesty the Peripateticks Ipsa quidem virtus sibimet pulcherrima merces vertue Euripides the poet morality because better to be stricken then to strike to be vanquished then to vanquish all of them did convene in one that nobile vincendi genus murus ahaeneus that it is a noble kinde of victorie and an invincible tower Tacitus against Metellus speaking evill of him in the Senate-house held it to rest in silence Diogenes in wisdome to answer Xenophon in the testimonie of conscience Tarentine the Archite in repressing anger before correction All these with Panetius borrowed the same Offices l. 1. C. 36. and Pythagoras his concerning silence of David Offic. l. 1. C. 10 Whereby is manifest that Divine Philosophie is more ancient then humane better working Offic. l. 1. C. 2.4.5.6 greater and more admirable effects and theirs but an apish and peevish imitation For art imitates nature comes not neere it neither doth nature come neere what is given by inspiration The services of religion in our Congregations are done in decency and order the Heathens howsoever in the Theorie stand for it yet in their idolatrous devotions Offic. l. 1. C. 26. execution they are most confused obscene and abominable According to Divinity to number the starres to measure the ayre to account the sands of the sea belongs only to God according to Ethnick learning forgetting therein the rule of comelinesse and honesty their Offic. l. 1. C. 26. Astronomers and Geometricians presume to doe it Moses example being called rejecting the learning of the Egyptians may bee an instruction for a Christian how cautious he must bee in such profession The Christian ascribeth the whole government of the world to the divine providence of God but not only Epicures but Offic. l. C. 1.13 14 Aristotle and other Philosophers among the Gentiles in some part oppugne it The Ethnick makes Offic. l. 1. C. 27. prudence the fountaine of all office when in divinity it is Prov. 9.10 Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad l. 1 came of Iupiters braine piety toward God The Ethnick forme of justice is not to doe injury unlesse Offic. l. 1◠C. 28. provoked the Christian not to doe it though much and many wayes stirred up and provoked In case of justice the Ethnick maintaines what he possesses in common to be converted to the common use but what he holdeth in Offic. l. 1. C. 28. private to bee turned to his owne benefit but this is not only against divine philosophie but against even nature it selfe Among the Heathens Scipio African Alexander Cyrus Archytas Xenocrates are highly extolled for their Offic. l. 1. C. 45. temperance yet this being in the outside and by the gift of restraint only not in the inside it is not that which is in a Math. 5.28 Christian heart and was in the heart of Gen. 39.9 Ioseph sanctified by the Spirit of God Ethnick philosophie giveth rules for utility joyned with comelinesse and honesty as they belong to this life the Offic. l. 1. C 9. Christian as they may further to eternall life the one estimating them so as they make us vertuous and happy here the other so as they make us godly here and hereafter blessed Esters the daughter of Iephthes and Iudiths fortitude was more then that of the two Pythagoreans Offic. l. 3. 11. 12. 14. Pylades Orestes Cic. l. 2. de fine 1 Iohn 3.16 like ought to bee done in imitation of Christ Damon and Pythias because theirs true fortitude in a good cause to the best end with undaunted courage this in none of these respects commendable their cause was the preservation of the Church of God end the honour of his Name for this even the daughter of Iepthes aimed at And as for charitie not all but Heb. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
they call that onely profitable which is gainfull But our tractat is of that vtilitie which is acquired by losses that we might gaine Christ which gaine is piety with all sufficiencie Great certainly is the gaine whereby we get piety which is a rich purchase and an invaluable price with God not consisting i Not consisting of good workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2.14.16 but in workes of mercy of fading and vanishing but of eternall and never perishing substance in which there is no slipperie temptation no subtile and hurtfull attempt but constancy and perpetuity of divine grace subsisting Wherefore there is some vtility corporall and belonging to the body some belonging to piety For so hath the Apostle k Tim. 4.8 himselfe made his division Bodily exercise profiteth little but godlinesse is profitable to all things But what so honest as integrity what so comely as to keepe the body immaculate and chastity inviolate and incontaminate What also is so comely as that a wife being now a widdow keepe still her faith intire to her husband departed Likewise what may be of more profit of more benefit then this when hereby the Kingdome of God is much rather attained For there be some which haue made them chast l Mat. 19.12 for the kingdome of heavens sake CHAP. VII Vtility cheifly to be measured by faith and love and equity The examples of Moses and David whieh were therefore greatly beloved of the people because for their sakes they did oftentimes willingly cast themselues into daungers brought in for confirmation THere is therefore not only fellowship of honesty Est igitur non folùm familiare contubernium honestatis et vtilitatis sed eadem quoque vtilitas quae honestas and vtility as it were together in one tent or family but they are both evermore in being and subsisting the selfe same And for that cause he who would open the kingdome of heaven to all did not seek what was profitable for himselfe but what was profitable for all men Therefore wee must likewise derive a certaine order and degree from things vsuall and common to those that are most eminent and of excellent note that out of more specialties we may the better collect what is the progresse and proceeding of this one of vtility And first we shall know that there is nothing so profitable as to be loved nothing so vnprofitable as not to be loved For to be hated I hold to bee a deadly and capitall euill and much worse then death it selfe Wherefore let vs doe this that we seeke with all sedulity to maintaine our credite and good opinion and first that vpon the meeknes of our disposition and gentlenesse of mind we wisely wind our selues into the affections of men For goodnesse is popular and acceptable to all and there is nothing that doth more easily slippe and in a pious manner more readily insinuato it selfe into humane senses This if it be holpen with mansuetude of manners facilitie of mind moderation of commands affabilitie of speech with the due weight of words and a patient commutation of them where there seemeth any harshnesse together with the grace of modesty interposed it is incredible how much it advantageth to the accumulating of love For wee read not only in private persons but also in Kings themselues how much the facility of faire affability hath profited and the pride and swelling tumor of boisterous words hath hindred yea hath demolished their kingdomes themselves dissolved and dissipated vtterly their whole power and regall authority Now if any one by his counsell by his necessarie vse and service by his officious yet faithfull performance of needfull duties get popular grace if any one make offer to vndergoe daunger in his owne person for all the peoples good there is no doubt to be made of it but that such loue will bee rendred him backe againe at their hands that they will preferre his welfare and credite before their owne How many contumelies a Exod. 15.24 16.23 17.2 cast vpon him by the people did Moses swallow that no man els would have brooked Exod. 32.32 and when the Lord would have avenged his wrongs vpon the insolent how was he ready to expose his owne person to the revenging hand of the Almighty to with-draw his c Num. 12.3.13 indignation from them In what mildnes of speech did hee call vpon the people and how earnestly d Deut. 5.1.2 6.2.18.25 did he solicite and supplicate the Lord for them after injuries received in what kind sort did he comfort them in their labours appease them consulting the oracles of God and cheere them vp in their affaires * And whereas he continually spake with God yet did hee speake to men with a lowly and acceptable voyce He was worthily esteemed a man above the ordinarie ranke and of rare indowment iustly reported to be such a one the beauty of whose countenance for the exceeding glory therof could not e Num. 11.11 14.5.13.19 16.22 20.3.6 21.7 Deut. 9.18 be beheld g Exod. 34.30 Deut. 34.6 2 Sam. 13.14 1 Sam. 15.28 1 Kings 14.8.15.5 and whose sepulture could nowher as exempted from the common destiny of mortall race be f Exod. 14.13.15 Num. 15.34 Levit. 24.12 found for that hee had so won the hearts of the people so tied them to him that they loved him more for his meekenes then admired him for his acts What shall we say of his imitator and emulator holy David selected out of the whole nation in a special choise of him that could best choose as a cheifetaine to goe in and out before the people how humble in spirit carefull in heart to manage affaires easie to be intreated mild kind and amiable in his carriage was he rightly reputed Before his advancement to the kingdome he often in the most dangerous h 1 Sam. 17.37 18.27 27.8.9 30.17 attempts adventured his person holding the scepter he made himselfe equall in his warres to them of i 2 Sam. 21.15 the lowest ranke and though more skillfull and valiant at armes then any of his followers yet was contented to impart with them in the service of the field as his companions k 2 Sam. 18.2 in his governement in the time of peace he was not rigorous but courteous and compassionate patient in l 1 Chron. 21.17 reproach more prompt to m 2 Sam. 16.10.13 19.23 beare then to repay injuries Therefore so deare was he to all that being a young man and n Psal 89.20 I have found David my servant 1 Sam. 16.11 Send and fetch him vaebi Ehu of bo rendred by Ar. Mont. venire fecit eum v. 12. 2 Sam. 7.8 I tooke thee Psal 78.71 brought he him unwilling was much desired for the kingdome and when it was pressed upon him was against it that being old was dealt withall by his people to be present thereat no
longer because they so much tendred in the greatnesse of their love his royall person that they o 2 Sam. 21.17 would in no wise suffer any further that he should sustaine any the least perill for them but that they all rather should thrust forward themselves into whatsoever danger for his safegard and security Thus he not thinking upon the quenching of the light of Israel sought to bind the subject to him in laying open his owne pretious body to the dint of the sword for his deliverance He sought to bind him to him likewise when the twelve Tribes could not accord about his establishment and p 2 Sam. 7.8.31 chose rather then there should arise any discord among them to indure banishment as it were in Hebron then to raigne in Ierusalem Such as tooke up armes against him found justice q 2 Sam. 2.3.13.21 at his hands no lesse then the house of Iudah Abner the strong antagonist of the adverse part tendring conditions of peace he embraced honoured with a r Verse 20. banquet trecherously slaine lamented ſ Verse 31. mourning before the corps which hee layed also in a sepulchre at Hebron among the honourable for there also was Ishbosheth the King t 2 Sam. 4.12 interred afterward revenging his death hee shewed the integrity of his conscience and his guiltlesnesse in the spilling of innocent bloud this in trust among other hereditary rights hee committed to his sonne taking greater care that he might not leave the death of the innocent unrecompenced upon the head of the u 1 Kings 2.6 murderer then that hee might mourne for him after his x Or provide for buriall of his body a Prince of matchlesse puissance and piety due solemnities departure That was no small matter especially in a King to submit himselfe to so low a steppe of humiliation to make himselfe of equall degree with the meanest not to seeke y 2 Sam. 23.16 reliefe to refuse drinke at the perill of others to confesse his z Chap. 24.17 sinne and to offer himselfe to death for the preservation of his people that so the indignation of God might be turned from the guiltlesse sheepe upon the guilty shepheard that had transgressed Behold saith he to the Angell offering to smite I am hee which have sinned and I have done wickedly but what hath this flocke done Let thy hand I pray thee bee against mee and against my fathers house What can be here more spoken of him though there be many other things that make much for his praise For to such as did meditate deceipt and mischiefe against him hee a tPsal 38.12 13 14. 62.1.5 opened not his mouth and as one deafe and that heard not answered nothing againe Hee answered not in railing termes whatsoever befell him When he was traduced when much was derogated by the malitious from him and not a little wounded in his good name hee prayed for them when they execrated he blessed walking in b Psal 101.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. innocentia betham lebabi in integritate cordis mei the roote thamam Hebr. v. 4. simplicity and avoiding the arrogancy of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. ver 5. which loves to be seene above others proud he was a follower of them that were undefiled in their wayes when he deplored his sinnes he d Psal 102.9 mingled ashes with his food and teares with his drinke This was his piety this his course usage this his hard measure toward himselfe in his devotions Now his desert is of no lesse regard For it was such that being desired of the whole kingdome all the e 2 Sam. 5.1 2. Tribes of Israel came to him with a joynt consent acknowledging him to bee their bone and flesh and that it was he even while Saul lived who went in and out before them in battell and of whom the Lord himselfe had testified Thou shalt feed my people Israel and shalt bee a captaine over them But seeing God himselfe hath sealed with his owne sacred mouth concerning the whole passage of his life such a record as never the like was given of any man I have found David my servant according to my owne f 1 Sam. 13.14 1 King 14.8 15.3.5 heart what need wee any further confirmation For who walked like him in holinesse and justice to the fulfilling of the will of God how for his sake were the offences of his posterity pardoned and how great prerogatives were reserved and that solely for his sake to his heires and successors No man ever more worthy of love For who would not love him whom he saw so ready to recompence with the dearest pledges of love he loving faithfully and g 1 Sam. 18.3 20.41 higedil of gadal adangeret Ar. Mont. fervently his friends he made himselfe a patterne and president of fidelity to others and expected at the hands of his well-willers the like obligation Hence it came to passe that the h 1 Sam 18.3 21.17 parents preferred him before their children the i 1 Sam. 20.13.30.23 2 Sam. 19.28 children before their parents the k 1 Sam. 19.11 25.25 18.7 wives before their husbands the l 2 Sam. 1.26 husbands before their wives Saul was so incensed against his sonne Jonathan for this cause that hee would have m 1 Sam. 20.33 killed him with his speare disdaining that the friendship of another should prevaile in his affection before the piety which he ought to beare and authority toward a father and before the obedience of a subject toward his soveraigne But so potent was religious piety divine authority and obedience that it bare downe whatsoever was naturall and was predominate in good Ionathan When there is a mutuall reciprocation and vicissitude of good offices betweene lovers and a striving of both sides to exceed this alone is a great provocation to kindle love though there be no other tye nor bond to move forward the same which also is manifest by the examples of faithfull friendship For what is so popular and pleasing as grace is not favour gained by diligence and heedfull respect What so ingrafted in nature as to love sedulity and correspondence in duties and doing like pleasures What so implanted and of so deepe impression in humane affections as to bee induced to love him againe of whom thou art desirous to bee loved The n Ecclus. 29.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genevenses translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neighbour Wiseman speaketh well to this purpose Loose thy money for thy friend and brothers sake and in another place I will not bee ashamed to o Ecclus. 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. protegere to defend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it comes is tegere and he that salutes a friend may seeme to cover him with the mantle of love salute a friend neither will I hide my face from him though
hee should doe me harme He witnesseth hereby the medicine of life and immortality to bee in a friend and no man doubteth because of the testimony of the p 1 Cor. 13.7.8 Apostle a chiefe fortresse of succour comfort to be in love Charity or love suffereth all things beleeveth all things hopeth all things indureth all things never falleth away David fel not much lesse fel p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he into utter ruine because hee was deare to all and chose rather to be loved then to be feared of his subjects For feare is but a temporall defence and never lasteth long Therefore where feare departs boldnesse creepes in because it is not feare that can compell fidelity but is the affection that causeth and declareth it Love then is the prime thing that maketh for our commendation It is good therefore to have the testimony of many mens love Hence commeth the trust that even strangers repose in thee when they observe thee to bee deare to many and in high esteeme with them In like sort also fidelity is the way to procure love in so much that hee who hath made in some certaine affaires faithfull performance to one or two may issue in thereby by little and little into the hearts of many and grow and flow in further untill with full sea at the last it doth get the grace and countenance of all CHAPTER VIII The counsell of many to prevaile to the procurement and drawing on of others to our party in what wee desire which clearely appeared in Solomon WWherefore these two things doe make very much for our commendation namely love and fidelity and this third also if some thing be found in thee worthy of admiration and justly to deserve honour and renowne And because the use of counsels doth most of all win mens affections therefore wisdome and justice are required in every one that would be in authority and very many doe expect these from them that in whomsoever these are found trust and credite may hee given to him whereby hee may impart profitable and faithfull counsell to such as shall de re the same at his hands For who will commit himselfe to him whom he thinketh not to bee wiser then he who seeketh counsell of him Wherefore it mu t needes be that hee is a better man of whom counsell is sought then he who craveth it For who doth aske counsell of that man whom hee perswadeth himselfe to be able to find out something better in his behalfe then hee himselfe can comprehend in the compasse of his owne judgement or out of his owne experience But if thou shalt find a man which in the nimblenesse of his wit in the vigour of his mind and authority doth excell and groweth to that degree of perfection that by his example and exercise hee is better prepared freeth from dangers present and foreseeth those to come sheweth which are imminent and at hand resolveth doubts administreth remedie in time is ready alwayes not only to give counsell but also to helpe at need to this man is credit given and hee is in that request and esteeme that whosoever seeketh his counsell saith and if in my behalfe ought shall fall out amisse yet because by his advise I will abide the hazard To this man therefore we commit our safety and estimation who as we said before is both just and prudent His justice is a meanes that there is no feare of fraud his prudence that there is no suspition of errour conceived against him Notwithstanding we doe more easily commend our selves to the care and trust of a just man then of a wise I speake herein according as vulgarly the word just is used But in the definition of wisdome though it appeare to be the principall and solely eminent among the rest of the vertues yet is there such a concatenation of them that one cannot subsist without the other and so doe these two specially concurre and conspire that prudence cannot be without justice Thus is it according to the Ethnicks which also wee find so in our sacred a Psal 37.26 Iustus miseretur faenerat Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Vinalvch of lavah mutuari bookes the just man is mercifull and lendeth what he lendeth he sheweth else-where b Psal 112.5 Where the Greeke word being changed viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De commodatò Yet our Author rendreth it likewise faenerat We must take it in the best part As St. Aug. doth Audi scripturam quomodo Dom. faeneres Faenerat Domino qui miseretur pauperis Ex. Prov. 19.17 Tremel Iun. moderatur res suas the good man is mercifull and lendeth and will guide his words with discretion that is to say therefore hee lendeth which disposeth his c 1 Kings 3.23.24.27 What is there and accordingly in our Author at large is here abridged and not amisse though not verbatim being in our English Bibles words and his affaires to the profit of others with judgement and wisdome and in such a one justice and prudence convene and meet together That noble judgement of Solomon was it not full of wisdome and justice when two women having two children and one of them now dead came before him striving for the living child hee adjudged the child to her that would not have it divided geve it to her said he for her bowels of compassion are moved toward it Whereupon followed his high commendation at the hands of all Israel being a wise people and fearing God at this time if ever having beene so well instructed before by David that sweet singer which is layed downe in the shutting up of the story d Verse 28. and all Israel heard the jud ement which the King had judged and they feared the king For they saw that the wisdome of God was in him to doe justice And not unworthily was the wisdome of God adjudged to be in him in whom were the secret and hidden things of God But what is more secret then the testimony of the inward bowels into which the understanding of the wise doth descend and there sit as a judge of piety and thence fetcheth forth as it were a certaine voyce of the naturall wombe whereby was made manifest the motherly affection which chose rather that the fruit of her wombe should hang upon the brest of a stranger and should be deemed none of hers though she bare it with sore travell then that it should be slaine It was the part therefore of wisdome to be able to distinguish how it stood in their hidden consciences to bring the truth out of the secret corners thereof and with a certaine sword as it were of the spirit so to peirce into the bowells not only of the wombe but of the soule and mind It was the part of ju tice likewise so to give sentence that shee which had killed her owne child
more glorious then the sunne and being compared to the light it selfe it is pure above all the goodly order of the starres For the night followeth the light and interrupteth it but neither malice nor any evill whatsoeuer is able at any time to darken or dimme prudence We haue spoken of the pulchritude thereof and haue confirmed the same by the testimony of the scripture it remaineth that we teach by the authority of that divine testimonie that b Wisedome or prudence described which our author as we may see in this and the next chapter compared together vseth indifferently it hath no fellowship with vices but an inseparable conjunction with other vertues in which is the grace of spirituall eloquence pure without humane mixture full of certainty sanctity sharpenesse and sublimity loving goodnesse inhibiting nothing that tendeth to well-doing gentle stable secure comprehending all vertue fore-seeing all things CHAP. XIIII That Prudence is an associate and companion of all vertues and a principall assistant of theirs in the suppressing of cupidity and lustfull desire WHerefore Prudence worketh all things hath comfort and commerce with whatsoever is good For how can it give good counsell unlesse it have justice unlesse it put on constancy feare not death be called backe from it by no terror be turned from the way of truth by no flattery be terrified by no banishment but knoweth the whole world to bee a wise mans countrey standeth not in awe of poverty is perswaded that nothing can be wanting to him in whom in contentation there is a whole world of riches For what can be more honourable then that man which cannot be moved with gold which hath money in contempt and which doth looke downe as from a certaine high tower upon the concupiscences and lusts of men without any tainture in himselfe Hee that shall be able thus to doe shall be thought no ordinary man but one farre above the common ranke Such a one is pronounced a Ecclus. 31.8.9 blessed which being rich is found without blemish and hath not gone after gold who is hee saith the text and wee will commend him for wonderfull things hath hee done among his people And indeed how should it bee otherwise but that hee should bee much admired who despiseth riches which the most part of men preferre before their owne safety and many before their owne lives The censure therefore of frugality and the authority of b Continentiae autoriâ—â—â— continency doth become all men especially him that excelleth in c Deut. 17.17 honour lest his owne treasures should possesse his heart who is in eminent place Et pecunijs serviat qui praeest liberis and lest he should make his money his master who hath children under his subjection That better becommeth him that hee bee in mind above his treasure and in due observance beneath his friend For humility increaseth favour This is most commendable and worthy a primarie man and of chiefe place not to have a common desire of filthy lucre with the Tyrian Factors and Galatian Merchants neither to place all good in money neither in a mercenarie manner daily to calculate his gaines what they may bee and to cast them over and briefly to summe them up CHAP. XV. Of liberality which doth consist not only in the distribution and well bestowing of goods but in the due care of benevolencie toward the poore and in the imparting of counsell and good advise for the benefit of all men IF so be that it be a laudable thing to carry a sober mind in respect of riches how much better is it to get the love of the people by liberality neither by that which is superfluous where is importuni y neither by that which is too streight where is indigency and want But there bee many kinds of liberality neither only toward them who in the disposing and dispensing of almes for the sustentation of life need daily reliefe but also toward the sustenance of those and providing for them who are ashamed to make their need publickly knowne that is to say so farre forth as the common provision for the poore bee not thereby exhausted For I speake of the necessity which may fall upon him that beareth rule in some office as in the office of the ministery all dispensatorship that intimation bee given to the Bishop and not concealed but that it being made knowne provision bee appointed for such as are in necessity especially if it come not by effusion and riotous wastfulnesse in the time of youth but by some oppression or losse poverty or otherwise cast upon him by the hand of God so that hee is not able to sustaine the ordinary charges that must needs be had for himselfe and family It is great liberality likewise to redeeme the captives and deliver them out of the hands of their enemies to preserve from death and especially women from defilement to restore children to their parents being stolne or otherwise taken from them and againe parents to their children being under imprisonment and citizens to their countrey These things are too well knowne in the spoiling of a Sclavonie Illyrium and Thracia for b Quanti in the Latine Fathers is the same which quot as here quanti venales erant toto captivi orbe how many were there captives in all places of the world set to sale and what price was made of them being no more in number then would fill one province There were some notwithstanding that would call them backe againe into captivity that were redeemed by the Churches these were more grievous to the poore bondmen then the bondage and thraldome it selfe as who did envie the very mercy extended toward them by others Themselves if they had fallen into captivity would stand upon this that they ought to serve not as slaves but as freemen if they had beene sold then not to deny the ministery of servitude and will they cut off power from others to set them free who have no power in themselves to take off their owne servitude unlesse perhaps it might please the buyer to receive a boone whereby notwithstanding servitude is not taken off but redemption accepted Therefore it is a chiefe part of liberality to redeeme captives especially out of the hands of a barbarous enemy which is devoide of all mercy and humanity unlesse what the price of redemption hath wrought upon his greedy covetousnesse to undergoe the paiment of another mans debt if the borrower bee not able to nourish young infants destitute of food to defend poore orphans deprived of their parents There be some also which for the cause of preservation of the chastity of virgins bereft of their parents doe place them in Matrimony neither doe helpe them forward alone with their care and indevour but are contented also to be at cost with them in the disbursing moneys for their preferment There is a kind of liberality likewise taught by the Apostle b
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
ministery Where one is wanting in duty the rest neglect their due service if the hand pull out the eye doth it not deny the vse of its owne labour to it selfe If it wound the foote what an impeachment shall it receiue for the proceeding of its owne actions And how much more greivous is it for the whole body then for one member to withhold its care Now if in one member the whole body be then so violated as when the fellowship of the whole humane nature is dissolved in the separation of one man it followeth thereupon that the nature of humane kind and the congregation of the holy church which doth arise and grow into one body knit and compacted together in the vnity of faith and love is likewise infringed and broken Thereby also Christ the Lord who dyed for all shall greive that his owne bloud is evacuated and made of none effect What other thing likewise doth the law of the Lord himselfe inforce when it prescribeth that thou withhold nothing from thy neighbour for thine owne commodity sake as that thou remoue h Prov. 22.28 Deut. 27.17 not thy ancient bounds which thy fathers haue set that thou bring home i Exod. 23.4.5 Mat. 5.44 thy brothers oxe going astray that thou command k Exod. 22.2 the theife to die that thou defraud l Iames 4.5 Levit. 19.13 Deut. 24.14 not the hireling of his wages nor take increase m Exod. 22.25 of thy mony For to succour him that hath not is a part of humanity but it is a token of hardnesse of heart to extort more from him then thou shalt give him For that if therefore the poore needed thy helpe because he had not whereby of his owne to restore is it not a wicked thing in thee if thou require more of him vnder the shew of kindnesse when he was no way able to make payment of what was lesse Dost thou therefore discharge the debtor from the danger of another that thou mayst damnifie him in respect of thy selfe and dost thou call this courtesie where is professed iniquity l Et hanc humanitatem vocas vbi est iniquitatis auctio an open sale of sinne Herein we excell the other living creatures because they know not how to bestow ought wild beasts pull away by violence mankind administreth helpe Whence the Psalmist m Psal 37.21.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Cal hajom Hebr. both import mercy lending to be in a continuall course in the righteous the righteous is mercifull and lendeth There bee some notwithstanding on whom the very beasts bestow succour and supports For by collation and fostering they nourish their off-spring and the birds too by bringing them food satisfie their young But to man only it is given to feed all as their owne This is due by the right it selfe of nature But if it be not lawfull not to give how is it lawfull to draw away The lawes command what hath beene taken away by the injury of the person or by heaping vp to our owne vse to be restored which they doe to this end either to deteyne the theefe from stealing or to deter him and reclaime him from it by punishment howbeit let it bee granted that some man feareth not punishment or derideth it Is this of any weight to giue liberty to wrest from another This is a servile vice and familiar to those of the basest condition so much opposite to nature that meere poverty may seeme rather to extort it then nature perswade the same Albeit so it is that the thefts of the poore are private and secret of the rich open and publike But what is so contrary to nature as to offer violence to another for thy owne vtility sake when naturall affection instigateth to watch to vndergoe trouble to vndertake labour for the good of all and when it is reputed a glory for every one by his owne proper perill to seeke the tranquillity of the multitude and when he holdeth it more acceptable to have repulsed the ruines likely to have fallen vpon his country then his owne dangers and doth deeme it better that he hath spent his travell for the welfare of the same then if he had lead his life in all manner of ease voluptuousnesse and prosperity CHAP. IIII. Our commodities not to bee sought by other mens discommodities WHerefore wee collect from hence that a man which is formed according to the direction of nature it he obey it cannot hurt another That if hee hurt any man hee doth violate nature neither gaine so much profit by it to himselfe as disadvantage For what wound can bee heavier then that of the inner conscience What is more severe then a domesticall judge by which every one is found guilty to himselfe and doth reprove his owne hart as having unworthily wronged his brother Which the Scripture a Prov. 9.7 8. doth in no small measure condemne saying out of the mouth of fooles is the staffe of contumelie Therefore he is convinced of follie that doth use reproch Is not this more to be avoided then death then losse then poverty banishment the griefe of debility Who doth not account an infirmity of the body or a losse of patrimony a lesse evill then the infirmity of the mind or losse of credite It is manifest therefore that the same ought to be desired and retained of all which bringeth the same utility to every one in particular which it doth to all in generall and that nothing ought to bee judged profitable but that which groweth unto a common benefit For how can that be for the commodity of one which is for the discommodity of all Verily he which is unprofitable to all seemeth to me not possibly to bee able to be profitable to himselfe For if there bee one law of nature to all there is one and the same utility universally reaching to all For if there be one law of the universe we are bound by the law of nature to provide also for it Wherefore it is not his part which would according to the law of nature provided for another contrary to that law to hurt him For if they which runne in a race are for their better information so instructed before hand that no man presumeth to supplant and subvert his fellow but every one striveth with all his power and whatsoever properation to obtaine the victory how much more then in this our combat to gaine a better victory should wee abstaine from all fraude and circumvention Some put here a quaere whether if a wise man be in danger of shipwracke hee may without injury extort from an unwise man his boord whereupon relyeth his hopefull evasion and so to save himselfe deprive him of his life Albeit it may seeme better to me in respect of the common good for a wise man then for a foole to escape shipwracke notwithstanding it seemeth that a just and wise Christian ought not to seeke to preserve his
mercy seate may find remission Whatsoever fault hath crept into this worke O Christ pardon it Thou hast vouchsafed to make me a dispensor of thy heavenly mysteries we of the ministerie are all thy messengers but not Ex libro ejus 5. cap. 1. de fide equally all because thou hast bestowed thy gifts according to thy good pleasure Wee are all O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 Chrys in his Tractat on the shepheard and sheepe coworkers together blessed is hee that bestoweth his talent to the best advantage Blessed is hee that buildeth upon the foundation of faith in thee gold 1 Cor. 3. silver pretious stones If our diligence satisfie not men let it suffice when we shall render our account to thee that we have done our best indevour Make them that reade this learne being purged thereby with the working together of thy sacred spirit from their corruptions to shine as gold tried in the fornace in the beauty of holy duties Thou art the good Samaritan cure the wounds of the people powre in wine and oyle heale the breaches of the land It is overwhelmed with vanity covered with injustice it swarmeth with intemperance lyeth naked and is stripped of zeale fortitude courage and constancy in the cause of the maintenance of thine honour of syncere doctrine vertuous life true practise after much profession many religious exercises and perusing multitudes of godly bookes We acknowledge that this increaseth our sinne heapeth an heavier judgement upon us with-holdeth thy love from us and incenseth thine indignation when wee bring not forth answerable fruits Adde therefore we beseech thee deare Saviour the fire of thy Spirit to warme our affections and by the flames thereof so kindle our spirits that we may bee moved forward with a fervent affection in the way of a pious conversation abounding in all manner of good workes for the great glory of thy Name the credit of our profession the continuance of thy Gospell the turning away of thy judgements long threatned yet hitherto in thy unspeakable mercy with-held from us And because of thine inexplicable love toward us and merits above that we are able to aske or thinke with thy heavenly Father for us our humble duty also binding us thereunto stirre us up through the fervency of the same spirit of strength to seeke continually at thy mercifull hands by hearty and earnest praier the increase of thy speciall blessings upon thine anointed the breath of our nostrels King Charles with his royall consort upon Prince Charles the rest of the royall Progeny the Princesse Palatine likewise and her Princely issue upō the house of Levi and the whole Common-weale of this kingdome from the highest to the lowest Incite us we instantly pray thee in the last place but not with our least but best remembrance unto all thankfulnesse for thy primarie mercy unto us for the same our most religious and vertuous Iehoshaphat the continuance of the pretious jewell of thy Gospell under him our gratious Soveraigne Cause us in sincerity of soule in a burning desire and indevour to render for both these then the which nothing in the world can be greater not unmindfull of whatsoever benefit beside to thee our only Redeemer with the whole undividable most sacred Trinity one in Nature three in Person infinitely worthy to receive of the whole familie in heaven and earth of Angels men and all creatures everlasting honour and glory immortall praise and benediction Amen The translation of St. Cyprians Epistle ad Cornelium fratrem being then B. of Rome de sacerdotibus reformandis IN Deutronomie Deutr. 17.22 the Lord God speaketh saying And the man that will doe proudly and not hearken unto the Priest or Iudge which shall be in those dayes even that man shal dye and all the people when they shall heare it shall feare and shall do no more wickedly In like manner to 1 Sam. 8.7 Samuel when he was despised of the Iewes they have not despised thee but they have despised mee The Lord likewise in the Gospell Luke 10.16 hee which heareth you heareth me and him that sent me and he that rejecteth you rejecteth me who rejecteth me rejecteth him that sent me And when he had clensed the leper Math. 8.4 goe saith he and shew thy selfe to the priest And afterward in the time of his passion when hee had received a stroke John 18.22 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a servant of the high priest and when he had said to him dost thou so answer the high priest The Lord against the high Priest answered nothing contumeliously neither from the honour of the priests detracted any thing but vindicating rather and shewing his owne innocencie If I have evill spoken upbraid me of the evill but if I have well spoken why smitest thou me Also in the Acts of the Apostles blessed Paul when it was said to him Act. 23.4 Dost thou so charge Gods high priest in reviling him albeit the Lord being now crucified they began to bee sacrilegious impious and bloudy neither did reteine at this time any of the priestly honour and authoritie notwithstanding thinking upon the very name it selfe howbeit voide and being a certaine shadow of a Priest was affraid I knew not brethren saith he that he was the high Priest For it is written thou shalt not speake evill of the ruler of thy people When these so great and such like and many other examples doe goe before us whereby the priestly authoritie is strengthened by divine verdict what manner of persons dost thou suppose them to be who being enemies to Priests and rebels against the Church Catholike are neither terrified with the threatning of the Lord forewarning them neither with the vengeance of the judgement to come Heresies and schismes whereupon they grow up For neither have heresies risen or schismes sprung up from any other ground then from hence that obedience is not given to Gods Priest Neither one Priest for the time nor one Iudge for the time is thought to bee in Christs stead to whom if according to magisteriall office divine the universall brotherhood would dutifully submit themselves there would be no moving at all against the Colledge of priests no man after divine judgement after the suffrage of the people after the joynt consent of the Bishops would make himselfe a judge not now of the B. but of God No man in the breach of the unity of Christ would rent asunder the Church no man pleasing and swelling apart abroad would build up a new heresie unlesse if there bee any of so sacrilegious temerity and reprobate mind that hee may thinke a Priest to bee made without the judgement and ordinance of God when the Lord saith in the Gospell g are not two sparrowes sold for a farthing and neither of them falls to the earth without the will of your Father when hee saith not the least things to bee brought to passe without the will of God can any one imagine
〈◊〉 〈◊〉 〈◊〉 aure sonus 1 COR. 10.20 What the Gentiles sacrifice they sacrifice to Divels and not to God LONDON Printed for Iohn Dawson 1637. TO THE RIGHT REVEREND FATHER in God and my very good Lord GODFERIE L. Bishop of Glocester My very good Lord IT is not without cause that the Apostle speaking of good Workes breaketh forth into this Epiphoneme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I will that thou affirme that they which beleeve in God bee carefull to maintaine good workes and afterward let ours learne so to doe and that St. Iohn the Divine ioynes with him ratifying the same from the infallible testimonie of the Spirit when mentioning the blessed estate of them that die in the Lord addes withall that their workes follow them For where the effect is found there and no where else the cause undoubtedly is in place which is a lively saving and iustifying faith Neither can they be denied to be Via regni si siant non timore sed amore non formidine poenae sed dilectione iustitiae Which is that St. Augustine requires for the inside but because that is knowne only to the Searcher of all hearts we must in caritie goe no further then to what is outward and esteeme good workes as they are good and profitable for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the truth is it redounds greatly to the discredit of the professors of the Gospel especially to those of eminent place to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit our neighbours of New Windsor and their posteritie are exceedingly bound to your Lordship for your most gracious and liberall contribution for the better ornament of their Church and market place as also for the maintenance among them the perpetuitie of that morning watch of divine service to the great honor of God and stirring them up to holy devotion The remembrance whereof together with your Lordships right Christian disposition to the daily and continuall practise of charitie was a speciall motive of this my Dedication VVe all admire his vertue who was able to say Iob 21.15 I was an eye to the blind and a foot to the lame I was a father to the poore and his loynes have blessed me In these barren and frozen dayes of Hospitalitie who doth not admire your Lordship from whose gates the poore never depart with an emptie bosome Blessed is hee Psal 41. as the Psalmist speakes that iudgeth wisely of the poore St. Laurentius that holy Martyr Archdeacon to Sixtus Bishop of Rome when the tyrant Decius sought the spoile of the treasures of the Church cried out Horum manus meaning the hands of the poore thesauros ecclesiae in coelum deportaverunt For these are truly the treasures in which Christ remaines 2 Cor. 4.7 we have this treasure in earthly vessels according to the blessed Apostle and it is written I was hungrie and yee gave me meat I was thirstie and yee gave me drinke I was a stranger and yee tooke me in Afterward punctually what yee have done to the least of these yee have done to mee For this cause our holy Father himselfe witnessing it Offic. l. 2. c. 28 sold the very goods of the Church the sacred vessels themselves namely to redeeme the captives being in extreame and miserable servitude wonderfull compassionate was hee to the poore and in that your Lordship rightly resembles him therein being an acceptable piece of service to God worthily is it presented indeed to your Lordship and published in your name Take therfore for your L ps everlasting comfort what that divine Father hath August in Lucam Serm. 3 5. Qui sunt qui habebunt tabernacula aeterna nisi Sancti Dei qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna nisi qui eorum indigentiae serviunt quod eis opus est hilariter serviunt In the meane time receive this my travell of translation I most humbly desire your good Lordship as a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pledge of my ancient love toward you and true affection to honour that speciall grace of Commiseration so eminent in your Lordship And thus with my heartiest petition to the God of all goodnesse for your Lordships long life and much happinesse to the further benefit of Church and b Munisicentissimus Episcopus tam pater est Patriae quà m Ecclesiae Common-weale I rest Your Lordships poore Orator in all humble dutie Ri. Humfrey Cause rendred for the translation of the Fathers THeir authoritie is next to the sacred scriptures and they are expositors of them giving great light to them neither are their interpretations and commentaries of small strength and worth to perswade that what sense they giue of them should not bee neglected 2. Their writings afford us a true chronologie of the times how they haue passed what hath beene done in each severall age what doctrines haue beene maintained for orthodox what rejected as erroneous and hereticall 3. Their sweete and pithy sentences are of invaluable weight proceeding from the profoundest iudgement and rarest invention conceived not with humane wit but by divine grace which appeares by this that none in our dayes can attaine to the like excellency therein 4. No examples of holy life bee found since the Apostles comparable to theirs for devout prayer fasting charitie care of the flocke commited to them courage for the convincing of error arising in the Church beating downe sinne with the due punishment thereof by their good discipline joyned with decent order and reverend governement 5. The synods or Councels were called but they were assigned to be speakers presidents cheife pillers and compilers of what soever therein was acted and effected 6. The translating of them is a meanes to bring them out of the dust and darke corners wherein they lye rotting and consumed with moths and to set a new coate and flourish vpon them to reviue their blessed memory to honour them and to give them their deserved comendation more narrowly to sift out their true tenets and to discover their frailties the one being a good marke for imitation the other for devitation Andreas Schottus published 600. Greek Epistles of Isidorus Pelasiotes out of the Vatican Library An. Dom. 1628. whereof there was another edition the yeare following in Greek and Latine which argues that the hands of the learned are ever in action this way labours most acceptable to the Church of God 7. This will be as a spurre to stirre vp to the reading of them and to examine how that which is translated accordeth with the originall will make them more familiar better knowne bring them more easily to hand to more frequent and certtaine vse 8. It hath beene accustomed in all ages to translate them and if the Greeke fathers might be turned into the Latine tongue why might not the Latine into other Languages Pisanus Burgandio presented as a worthy peice of worke to the councell of Pope Alexander the