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
I was dumbe I was b Psal 29.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbled and I was silent even from good words Hath David said this only and hath he not done the same yea hee hath done it also For when Shemei railed on him he held his peace and though hee had many armed men about him yet did hee not retort ought savouring of revenge yea repelled with the high courage of a patient spirit the instigation of the sonne of Servia Hee went therefore as one dumbe and humbled to the dust he went as one mute and not moved at all no not with the inexpiable infamie of a c Against God only had hee sinned and belonged to Nathan not to him to reprove it and because purged before with the teares of repentance Psal 51.17 and cleansed with hysop in the bloud of the Lambe not now to bee objected murderer and man of bloud howbeit hee knew himselfe to bee disposed in his owne affection to meeknesse He was not therefore moved with whatsoever revilements for that a conscious acknowledgment of his other good workes did abound in his meditations Therefore hee which is soone moved with injury while he would shew that hee hath not deserved it maketh himselfe seeme worthy of contumelie Wherefore he is better that contemneth injury then he that grieveth and groaneth under it For he which contemneth it as if hee felt it not disdaineth at it but he which grieveth thereat is so wrung and wrath with it as if he felt some unsupportable weight lying upon him CHAP. VII That Psalme 39. is admirable not only for the commendation of silence but also for the contempt of humane things NEither writing to yee my sonnes have I used the proeme of this Psalme which the Prophet gave to be sung to holy Jeduthun without due consideration I my selfe being delighted with the profound sense and worthy sentences of the same doe perswade you to imbrace it with all care For wee have observed by those things which wee have briefly touched both the patience required in keeping silence and the opportunity in speaking and in the latter parts the contempt of riches which be the chiefe grounds of vertues to be taught as arising from this psalme S. Ambroses motive to write of Offices was his meditations upon Psalme 39. While therefore I considered with my selfe upon the contents of this psalme it thereupon entred into my mind to write concerning offices Of the which argument also if certaine studying philosophie have written as Panaetius and his sonne among the Greekes Tullio among the Latines I thought it nothing out of our element and study of Divinity for my selfe in like manner to write thereof And as Tully undertooke the same for the instruction of his sonne so doe I my sonnes for your better information Neither doe I lesse love you whom I have begotten in the Gospell then if I had received you from God in the holy bond of wedlocke For nature is not a more vehement motive to love then grace Verily we ought more to love them whom we beleeve shall be ever with us then those who shall remaine only with us in this world Those naturall children are oftentimes such as doe degenerate and bring discredit upon their father you wee have made speciall choice of that our love might bee unchangeable Therefore they are beloved of necessity which is not a fit mistresse and of continuance enough for everlasting love you in judgement whereby a great weight to inforce love is laid upon the necke of charity it selfe to approve those whom thou lovest and to love those whom thou hast chosen CHAP. VIII That the name of Office is not only in frequent use with the Philosophers but also with the Divines WHerefore seeing the a Here by translation the person is taken for the quality of the mind persons doe agree as being both lovers of wisdome let us see whether the subject it selfe that is to write of offices be a thing sitting only for the Schooles and not found also answerable to the sacred Scriptures When wee went on fairely in reading the Gospell today as it were of purpose to exhort us to write the holy Ghost hath offered readily to our hands for confirmation of the point that Office may bee said to bee a matter within the lists of our calling For it came to passe saith he when Zacharie the Priest was striken dumbe in the Temple and could not speake after the dayes of his b Luk. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office were fulfilled hee departed to his owne house We read therefore that wee may treate of Office Neither doth reason disavouch it seeing that officium is thought to be derived ab efficiendo as if it were efficium that is a performance Or truly that in office thou mayst doe that which may Officium quod nulli officiat offend none and profit all men CHAP. IX The division of office and whence Christians take their measure for the estimation of that is honest and that is profitable BVt the Philosophers have thought Offices to be deduced from that which is honest and that which is profitable and of two that to be chosen which is the better If wee meet with two things honest and two things profitable then they would that to be inquired after which is more honest and which is more profitable First therefore office is divided into three parts into that which is honest into that which is profitable and into the choice of that which is the better of the two Beside they have divided these three into five kinds into two things honest two profitable and the judgement of choosing The first they say pertaines to the honour and honesty of life The second to the commodities plenty riches possessions belonging thereto Iudgement of election to be under them So they But in our measure nothing is comely and honest but what goes under the forme of future rather then of present condition and we define nothing profitable but what profits in the cause of life eternall A difference between Christian and Ethnick Philosophie that the one seekes after the present and secular the other the future and celestiall not any thing that serves for present delectation Neither doe we place commoditie in the goods of this life and abundance of riches but thinke these a discommoditie rather if they be not rejected and to be esteemed a burthen to have them rather then a losse to spend them The worke of our writing therefore is not superfluous because we estimate office by another rule then they They hold profit to consist in the goods secular wee reckon these for dammages because hee which receiveth them here as the rich man is crucified in the life to come and he which suffereth here as Lazarus findes comfort there Furthermore they which read not what they have delivered let them reade if they please what we set downe not looking after a store-house of words
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
should not carry away anothers but that the true mother should have her owne restored to her To conclude Solomons owne e 1 Kings 3. â— petition intreated for wisdome namely that a prudent heart to heare and judge with justice might be given him CHAP. IX It is intimated by the Philosophers but much more by our Divines all the vertues to bee individuall and unseparable and howbeit in the opinion of the vulgar to bee severed and divided each from other yet their approbation not to bee given to such parties for vertuous persons where they stand separated and conspire not IT is manifest therefore according to the divine Scriptures which are more ancient then Philosophie wisdome not to bee without justice because where one of them is there are both in like manner a In the Story of Susanna Daniel by a deep and wise b Of chapt v. 54.58 interrogatorie put upon the wicked Judges that accused Susanna found out the untruth of their false crime laied to her charge For when their testimonies accorded not their fraudulent calumnie was soone unmasked Wherefore it was the part of wisdome in him to find out their fraud to lay it open and her innocency and by the witnesse of his voyce to absolve her and to denounce them guilty And of justice to deliver over the nocent to deserved punishment and to free the innocent The combination therefore of wisdome and justice is individuall but in the use of the vulgar in one certaine forme or propertie they tand divided For temperance is seene properly in despising pleasures fortitude in sustaining labours and perils prudence in the choice of that is good knowing to discerne between what is profitable and what unprofitable justice is the good keeper of the right to another man the recoverer of our propriety the preserver of his owne to every one Wherefore for the common opinion sake let this division of vertue bee fourefold that drawing backe our foot from the subtile disputation of Philosophicall wisdome which for the cause of refining the truth in a more curious manner is drawn out as it were of some abstruse and secret place let us follow the forraine use and popular sense Therefore this division being observed let us returne againe to our purpose To every of the wisest men doe wee commit our cause and wee are more ready and forward to seeke counsell from him then from others Notwithstanding the faithfull counsell of a just man doth goe before and being put in the ballance doth most an end overprise the wit of the wisest For the c Prov. 27.6 As Ointment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by hearty counsell A just mans counsell though it bee not alwayes the safest yet proceedeth it from the surest ground viz. from a good heart and so becommeth the sweetest wounds of a lover are more profitable then the kisses of a stranger CHAP. X. A mysticall interpretation of that of Solomon and the Queene of Sheba MOreover because in the just there is judgement in the wise the force of argument therefore in the one is the censure of disceptation and debating of doubts in the other the subtilty of invention which two if thou connect there shall bee great wholsomnesse of counsell which all expect to the admiration of wisdome and love of justice that every one may seeke after the wisdome of that man in whom both these are coupled together Even as all the Kings of the earth sought and desired to see the face of Solomon and to heare his wisdome insomuch that the a 1 Kings 10.1 Queene of Saba came to him proved him with hard questions Shee came to him saith the Scripture and communed with him in all that was in her heart and hee declared to her all her hard questions b The thing typified which the Messias answereth to it Iob. 4.25 14.26 Act. 20.27 nothing was hid from him that hee expounded not to her What c By this woman the Queene of Saba he understandeth the Church of God and by the true Solomon Christ Col. 2.3.9 woman was this that shee passed by nothing unquestioned and to whom the true Solomon omitted nothing unresolved Shee upon his rare answers and service in this acclamation doth import It was a true word saith shee which I d Ibid. v. 6.7.8 heard in mine owne land of thy sayings and of thy wisdome howbeit I beleeved not this report till I had seene it with mine owne eyes For loe the one halfe was not told me For thou hast more wisdome and prosperity then I have heard by report happy are thy men happy thy e Beatae mulieres tuae women happy these thy servants which stand before thee and heare all thy wisdome Vnderstand here the banquet of the true f Luke 11.31 Solomon and what dishes are set before thee in that banquet consider wisely and understand in what land the gathering together of the nations hath heard of the fame of the true wisdome and justice and with what eyes it hath seene him seene the things not to be seene with the eyes of the body for the things that are g 2 Cor. 4.18 seene are temporall the things that are not seene are eternall What are the blessed women but those of whom it is said h Marke 4.20 Acts 17.12 Luke 8.3 many heare the word receive it and bring forth fruit and in another place i Math. 12.50 whosoever shall doe the will of my Father which is in heaven he is my father sister and mother Who are these blessed servants that stand before him but those of whom Paul k Acts 26.22 speaketh I continue unto this day protesting to small and great and Simeon which waited in the l Luke 2.27 temple that hee might see the consolation m 25. of Israel Therefore how did he desire to n 29. depart in peace but standing before the Lord he could not haue leave to o Verse 26. depart vnlesse he had obtained the Lords leaue Solomon was proposed for an example whose wisedome required that with all p Much more therefore ought the kingdome of our true Salomon whereof the other but a type to suffer violence contention and striving of spirit it should be heard CHAP. XI That we ought to seeke counsell at the hands of the just and righteous men The example of the Fathers produced for the proofe thereof NEither was Ioseph in his very imprisonment let rest but that his advice was required concerning things vncertaine and vnknowne And his divine counsell which he had there revealed was such a benefit to the whole land of Egypt that it felt not the greivous extremity a Ioseph quoque nec in carcere feriatus erat which otherwise it would of the seven yeares famine neither to Egypt alone but so that it eased other nations also of wretched famines constrained b Gen. 40.
mercy For thereby thou maist more wound thy credit then augment it more hurt the sore of an hard report then heale it Now if thou free him oppressed with the wealth and power of the mighty with the faction of wicked conspirators rather then for any fault this may be a meanes to increase the good opinion that is already conceived of thee In like manner standeth it with hospitality For to be frequent in it is thought praise-worthy for the most part And it carrieth a publick shew of humanity to receive the stranger to our houses and entertaine him courteously and that our gates and dores stand open to that purpose The whole world esteemeth it very decent to hearken after their comming honourably to congratulate and bid such guests welcome not to be wanting to them at our tables in all good offices and gifts of delight and liberality as farre as lieth in our power when they are come Abraham is commended for it who stood before his gate to take a view who passed by and kept a watch as it were that no stranger might escape him unsaluted unfed unfeasted likewise if cause required hee would not they should call upon him but hee went out to meet them neither did hee expect untill they should crave repast but prevented them saying Sirs b Gen. 18.3 if I have found favour in your sight passe not by your servant And for a due reward hereof he obtained the blessing of c Verse 10.14 posterity Lot d Chapt. 19.11 also his e His brothers Harans sonne Gen. 11.31 and properly no more then cousin as Elizabeth to Mary Luk. 1.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though neerer Abraham calleth him twice brother Gen. 14.14.16 achin of achah frater usuall among the Iewes Mark 3.31 Luk. 8.20 Math. 12.46 upon which place St. Aug. idest consanguineus carnis meae lib. de Sta Virgine Cap. 3. Dues not best to exact in the greatest strictnesse nephew not only next him in stocke but likewise in vertue through his affection to hospitality removed from him and his the dreadfull judgement of God inflicted upon the Sodomites It becommeth therefore a man to bee hospitall gentle just not covetous of another mans goods yeelding somewhat rather out of his owne right then bearing too hard upon that is none of his owne avoiding strife abhorring brawling redeeming concord and tranquillity with his losse and hindrance And in truth a good man to let goe some of his right it maketh not only for the commendation of his liberality but for the most part for the augmentation of his commodity First to want the dammage of litigiousnesse which doth much damnifie many it is no small gaine Next this benefit followeth upon it that friendship thereby is increased from which much utility redoundeth and he that can contemne this for a time shall afterward reape great profit by it But in the duty of hospitality courtesie and kindnesse is to be imparted and extended to all more frankly and amply and with more reverend and honourable respect to the righteous For the Lord himselfe hath pronounced it f Math. 10.41 Hospitality whosoever shall receive a righteous man in the name of a righteous man shall receive a righteous mans reward But in so great regard is hospitality with the Lord that the grace of remuneration shall follow him that bestoweth no more upon such then a g Verse 11. cuppe of cold water Thou seest that whilest Abraham seekes for the guests he receiveth God himselfe into his house and Lot Angels in stead of men How dost thou know what thou maist doe and whether for a man thou maist not take in under thy roofe thy mediator God and man together with a guest thou maist not also entertaine Christ For Christ is in the poore of all sorts h Math. 25.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poore as they are Christs members so they present to us howsoever miserable their condition bee the state of his humiliation I was a stranger and yee tooke me not in I was hungry and yee gave mee no meat I was thirsty and gave mee no drinke J was naked and yee clothed mee not I was sicke and visited mee not J was in prison and yee came not to mee It is a sweet thing therefore to apply ones mind not to get coine but grace But this evill now of late yeares hath crept in and so grievously corrupted the hearts of men that they are caught with the love and honour of nothing but of money wholly wrapt and ravished with the admiration of riches Hence issueth out the base birth of avarice as a barren and withered stocke to drie up the vaine of all good offices that whatsoever is bestowed though to the high honour of God beside custome and ordinary course is thought to bee cast away But against this disease also lest it might hinder our good proceedings the venerable Scripture hath provided a remedie Better is hospitalitie with greene i Verse 35.36 herbes better is a little k Prov. 15.17 with righteousnesse better is a dry l Prov. 16.8 morsell if peace bee with it For the Scripture teacheth us not to bee prodigall but liberall For there be two kinds of largesse or bounty The one of liberality the other of prodigall effusion To be liberall is to lodge to cloth the naked to redeeme the captives to helpe such as have not to suffice for necessary expences To bee prodigall is to lash out in sumptuous banquets and abundance of wine Whence thou readest that m Prov. 17.1 wine is n Prov. 10.1 Metonymia efficientis Is a mocker or prodigall of proud words prodigall and drunkennesse contumelious It is the part of a prodigall Or plenty brings prodigality which consisteth in all manner of wastfull wanton and riotous profusion and so wine and this is to our translation and sence of the Author for the fame of popular applause to exhaust his owne proper substance which they doe that in the race fencing schoole and hunting disports striving to outstride their predecessors in their celebrities fling away their patrimonie as if one should o Dilapidant hurle away stones when whatsoever is done this way is vaine when even in the matter of good workes it selfe immoderate costs transgresse the rule of decency Faire liberality toward the poore ought to keepe measure that it may reach to more ought not to runne out beyond the meane to gaine thereby a name Whatsoever is drawne out of a pure and sincere affection that is comely but wee cannot range hither such as erect superfluous buildings nor such as let passe therein what is necessary for both these as they runne out into extreames so they reteine not what is sincere And this belongeth chiefly to the Priest of highest authority in the ministery when the temple of God is to be built or beautified that it bee done with convenient comelinesse and so that it bee
5.34 Acts 15.9 Rom. 3.28 4.3 1 Cor. 1.29 Eph. 2.8 Conspirant una voce patres Ambros in C. 3. ad Rom. August in Ioh. C. 8. Psal 88. Ex fide enim vivimus quia sola fides Christi mundat non credentes soluti sunt ab emundatione Chrys super Pauli verba Gloriatio exclusa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilar. in Cap. 9. Math. Bernard Serm. 32. in Cantica Hesych in Levit. l. 1. C. 2. Thom. Aquinas in hymno quem magno boatu in plateis decantant Pontificij in quo verba haec extant Ad firmandum cor sincerum Sola fides sufficit in the mercy of God through faith in Christ alone excludes them utterly to have any part therein without confidence in him Wilt thou therefore walke safely I am the way saith u Ioh. 14.6 our Saviour Wilt thou not bee seduced x Aug. super Ioh. by subtilty I am the truth Wilt thou not dye the second death I am the life CHRISTIAN OFFICES CRYSTAL GLASSE OR St. Ambrose Bishop of Millan his Offices Booke III. CHAP. I. That the Saints and holy servants of God worke the greatest and strangest things in silence and quietnesse which is made manifest in Moses and Elisha THe princely and prophetically anointed of the Lord divine and holy David hath taught vs to walke up and downe in our owne heart as it were in an ample and large gallery and there to converse and conferre with it as hee with his none otherwise then with some chamber-fellow that so we might in secretest and deepest meditation of mind as he with himselfe talke and speake to our selves This is his meaning in his acclamation in that sacred hymne I sayd a Psal 39.1 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. amarti of amar which signifieth as well cogitavit as dixit and therefore the Geneva hath thought and this answereth sitly to our authors intention I will take heed to my wayes Solomon likewise his sonne adviseth to the same purpose Drinke b Prov. 5.15.17.18 thou of the water of thine owne cisterne and of the rivers out of thine own well that is to say vse thou thine owne counsell For deepe water is the counsell in the heart of a man Let them saith he be thine even thine only and not the strangers with thee and reioyce thou with the wife of thy youth let her bee as the loving hind and pleasant roe delight thou in her love continually and whensoever thou c Prov. 6.22 walkest talke with her tye her instructions about thy neck Bind them d Ver. 21 chap. 33. Here is the wise mans consultation with the Lady wisedome in the secret chambers of his heart and this is his dayly exercise joyned with the whole intention of mind in all assiduity alway vpon thy heart and write them vpon e Cervus amicitiae et pullus gratiarum consabulentur tecum the tables thereof Let f Exod. 14.15 17.11 When we are least in outward imployment which is the solitude here meant then to be most busy in holy meditation heavenly prayer is to make our spare time most advantagious the stagge of freindship and chicken of thankesgiving chatt with thee Wherefore Scipio was not the first that knew he was never lesse alone then when he was a-alone neither lesse at leasure then when he was at leasure before him Moses knew it who when he held his g This lifting vp of his hands was the elevation and ejaculation of the darts of supplication in his heart to the Lord of hosts that is mighty in battel Such leasure and lazines as it were to the outward sight was to the all-seeing God and searcher of the reines a right savoury remedy to safegard his people and to destroy the adversary peace cried aloud when he stood still and seeming to doe nothing fought strongly neither did fight only but albeit not so much as once touching the enemies triumphed ouer them So idle in shew was he and voide of bodily labour that hee must haue others to hold vp his handes yet was he not lesse occupied then Ioshua himselfe that took vp armes to the terror of the Amalekite For with his feeble hands and wanting supporters to beare them vp he vanquished the obdurate foe which the captaine with his souldiers though marching valiantly against them without them could never have done Wherefore in respect hereof Moses may be truly said in silence to speake and at his time of leasure h Ver. 9.12 standing and sitting still to worke marveilous things But in the vacation of his when leaving his residence over his charge he did reside forty i Exod. 19.3 24.18 dayes in the mount how commodious was it For the law of the decalogue the onely rule and direction of the whole state of mankind was then vpon the fyle In secret wee have conference with God as the k Psal 85.8 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iunius expos from the Hebr. maketh for this sense Quid conqueror quin potius mihi auscultandum est quod loquatur Deus Psalmist noteth I will heare what the Lord God will speake in me and how much more is it if God speake with one then if he speake with himselfe This way he found out to resolve him concerning the prosperity of the wicked l Psal 62.4.5 73.17 91.1 Here to flie to God in secret is to have him speake in thee To meditate on his works Psal 77.12 on precepts and to delight in his statutes Psal 119.15.16 is a way to it In his word God speakes to us we in praier to him These meanes used he comes in to us as a Councellor 1 Ioh. 3.20 untill I went into the the Sanctuary of God The Apostles passing by with their very m Acts 5.15 shadow did cure the diseased the touching of the garments or n Chapt. 19.12 Thus was medicine administred in silence by communion with God secret vertue infused handkerchiffes that came from their bodyes did heale the sicke Helias spake the o 1 Kings 12.1 Iames 5.17 word that it might not raine and it rained not upon the earth for three yeares and sixe moneths and hee but spake the word that the p Verse 14. meale in the barrell should not bee wasted nor the oyle in the cruse diminished unto the time that the Lord should send raine upon the earth and it came to passe This his confidence was grounded upon his secret speech with the Lord. And because most men delight themselves with military feates which is the more excellent of the two to gaine the battell by the strength of an army or by his owne merit Elisha went not out of q 2 Kings 6.13 Dothan when the King of Syria made great warres upon Israel but yet disappointed his weighty warres divers Counsels and subtle devises intended against it This hee did by the power of Gods Spirit beholding