posterities to take of this fire This is the fire that fell vpon and consumed Moses o Levit. 9.24 Hic est ignis qui cecidit super sacrificium Moysi et consumpsit illud sacrifice with this fire the sacrifice ought to be sanctified hereupon the sonnes of Aaron bringing strange fire were p Chap. 10.16 devoured The tabernacle the arke and altar of incense were layed vp also by Ieremy and the doore stopped vp But this when some of them neare him more curiously searched that they might haue noted they could not find which when he perceived he told them to this effect that the place should not be knowne untill God should gather againe his people and mercy should be shewed them then should the Lord declare these things then should his glory q Our Author in this relation of Nehemiah and Ieremie out of the Apocryphall seemeth to be transported with the sway of the times those being received of the Church For in the time of Iehoshua and Zerubbabel under Cyrus was the Altar set up and offrings tendred Ezra 3.2.4 under Darius Ezra 6.10.20 they kept the Passeover oblations were offered in the reigne of Artaxerxes Ezra 8.35 which was 40. yeares after the first returne under Zerubbabel Besides mention is make of the morning and evening sacrifice Ezra 3.3 9.41 where the consuming it with fire from heaven was a signe of Gods presence 1 Kings 18.38 2 Chron. 7.1 Iudg. 6.21 The time of Ezras returne being the second was in the 7. of Artaxerxes Ezra 7.7 Nehemiahs being the third in the 20. Neh. 2.1 According to which computation the finding of the holy fire here mentioned falleth short of the truth above fifty three yeares But howsoever the application is good appeare We understand when the Congregation of the people should be we acknowledge the same to bee the propitiation of our Lord God which hee the propitiatour in his owne person hath wrought by his passion How can we be ignorant of this fire when wee reade that the Lord Iesus did baptize with the holy Ghost and with r Math. 3.11 fire The sacrifice was rightly consumed and brought to nothing because it was for the utter abolishing of sinne That fire was the type of the holy Ghost which was to descend after the ascention purging sinnes inflaming the mindes and hearts of the faithfull Whence ſ Ierem. 20.9 Ieremy his word was in my heart as a burning fire shut up in my bones I was weary of forbearing and I could not stay Whence fell the holy Ghost upon the t Acts 2.3.23 Apostles and upon the rest waiting for the promise of the Lord in the similitude of cloven tongues like to fire and whence was the elevation of the spirits of them that spake diversity of languages that they were thought for their nimblenesse and fluency therein to be filled with new wine But what may this import that the fire was made water and againe that the water stirred up fire but the spirituall grace burneth by fire and by water cleanseth our sinnes For sinne is both washed and burned away Hence the u 1 Cor. 3.13 Apostle the fire shall trie every mans worke what it is and afterward if x 15. any mans worke shall burne he shall suffer losse but himselfe shall bee saved but as it were through fire This then as a type of future remission of sinnes descended upon the sacrifices In the time of captivity when sinne reigned it is hidden but it is drawne out in the time of liberty Howbeit it were changed into likenesse of water yet reteyned it still the nature of fire that it might consume the sacrifice And no marvell For God the Father saith I am a y Deut. 4.24 Heb. 12.29 consuming fire and they have forsaken mee the fountaine of living z Ier. 2.13 waters and the Lord Iesus of himselfe I came to a Luke 12.49 send fire upon the earth and I am the b Iohn 4.1.4 7.27.38.39 water of life fire to inflame the hearts of the hearers and the drinke of the water of life to coole the thirsty soules This is resembled in Eliahs sacrifice when hee confounded c 1 Kings 18.23 Baals priests whom he provoked to kindle their altar without putting to it ordinarie fire As for his owne when hee had powred foure barrels thrice upon the burnt offering and wood replenished the ditch round about it with water likewise crying to the Lord fire came downe from heaven and consumed the whole burnt offring Thou O man of God whosoever thou art art the sacrifice consider therefore seriously and in silence this worke For the blessed vapour of his holy Spirit descendeth upon thee and burneth up thy sinnes In Moses time the sacrifice which was consumed with fire was a sacrifice for sinne and observe that it was d 2 Maccab. 2.11 Lev. 10.16.17 18. 6.18 19. wholly wasted signifying the e Kom 6.3.4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Author readeth Vetus homo noster exterior crucifixus est Cruci but exterior the outward not foūd in the originall mortifying wholly of the old man in the Sacrament of baptisme The Egyptian is f Heb. 11.29 drowned the Hebrew rising againe by renewment of the holy Gost in the g 2 Cor. 4.16 inner man passeth through the red Sea without stumbling as upon drie land All the Fathers were h 1 Cor. 10.2 baptized in the cloud and in the sea In the deluge all flesh i Gen. 7. perished but just Noah with his familie were preserved Is not the old man consumed when this mortall is swallowed up of k 2 Cor. 5.4 life when though the outward bee corrupted yet the inward man is l 2 Cor. 4.16 quickned Neither only in Baptisme but also in repentance there is a death of the flesh for the renovation of the spirit the holy Apostle delivers over the incestuous to Sathan for the m 1 Cor. 5.3 destruction of the flesh that the spirit may be saved in the day of the Lord Iesus A more prolix excursion in admiration of this mystery while we study to open more largely the revealed Sacrament may seeme to be made howbeit so farre forth in truth as it is full of honesty as it may be granted to be full of religion How honourable is the regard of honesty among the ten n Iudg. 20.1 tribes when with one joynt consent the o Chapt. 19.25 violence offered to one woman was in so bitter termes of hostility pursued against their brother Benjamin whom when they had overcome how did they obtest p Chapt. 21.1 Victo populo tribus Benjamin obtestarentur in conjugio se eis proprias filias non daturos against him in the case of affinity denying him their daughters in mariage in so much that using the liberty of q Remanserat tribus sine ullo posteritatis subsidio nisifraudis necessariae accepisset
holy Workes and disable them from meriting much more then if they would yeeld them a seate in the heart For this is a great weakening of the cause to say that the renewment of the heart and affections doth nothing conduce thereunto But though it bee not for merit sake that wee commend well doing yet surely manifold is the utilitie that commeth from the practise of a vertuous life For God is thereby 1 Pet. 2.12 Math. 5.16 glorified our selves assured of our 2 Pet. 1.10 election and confirmed in our Hebr. 6.10 19. hope 2 Tim. 1.6 piety stirred up others moved by our example to an holy conversation the needy refreshed by our compassion Well pleasing therefore is it to men and approved of God Approved of God because the fruit of his spirit and flowing from the truth of faith which hee evermore much respecteth Hence ariseth its so ample Math. 5.12.42 10.25.34 remuneration in the life to come and in this life Deut. 5.32 11.9 length of dayes food in the time of Psal 14.7 famine want of no 119.165 112 good thing Es 37.36 protection from enemies preservation in Psal 119. 121.7 dangers deliverance from the Num. 14.13 insultation of adversaries the comfort of Gods Josh 3.10 presence The practise of vertue in the Gentile whose person the Lord accepteth not because hee remaining in infidelity and unconverted aimeth not at the honour of God nor whatsoever performance of his truth seeketh not an heart freed from the guilt of sinne nor a conscience sprinckled with the bloud of Christ and undefiled is such as is undoubtedly Eph. 2.12 4.18 estranged from the life of God without expectation of a better life destitute of all promise of a Sauiour to bring him to it The want of faith only cuts them off for any true reputation thereby for any acceptation at the hands of God For without it it is Heb. 11.5 impossible to please him Did they come unto him without that armour though otherwise they might seeme well furnished they should be in no good course to reape any reward and not seeking after him at all but after their vanities of idols seeing nothing dexterously into his wayes what reliefe may they looke to receive from him The Iesuits approving implicite faith and denying the appropriating of it denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and sure conscience of reward as necessary to salvation against the truth of the Rom. 8.31 Eph. 3.12 Col. 2.2 Scriptures must needs ruinate their building For their ground-worke thus faileth that is to say as built upon the sandie foundation especially being under supposall and conjecture and no more of whatsoever their good Workes which they challenge of right to bee regarded and by due debt and desert to bee rewarded at the hands of God This end of vertuous actions to purchase heaven as their owne and of the heathens to gain immortall fame by them are both in opposition to the ends thereof proposed in the booke of God Where our Saviours doctrine is when wee have done all that wee can wee have done but our duty and that wee are notwithstanding Luk. 17.10 unprofitable servants who is to be followed therein as an infallible guide as doth Basil upon Psal 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basill the great shewing what in her prime was the judgement of the Greeke Church everlasting rest proposed to them that shall lead their lives according to the law of God not as if a debt were due unto them from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue of their workes but bestowed upon them that beleeve in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour of God the great giver The Heathens in their apprehension goe thus farre that men are borne partly for their countrey partly for their parents and friends and some have added this also that partly for the service of God and therefore fot the benefit of these chiefly for their countrey and friends they have adventured their lives thereby to attaine immortall fame but christian philosophie binds to this that all be done for the honour of God making his praise the only marke at the which we must that professe the same aime at in all our affaires and what is to bee done for man or nation is to bee performed subordinatly and so that it may not diminish his glory and so that it must bee solely for his names sake That which is intellectuall residing in contemplation as prudence saith the Arist Ethico l. 2. c. 1. Ethnick is procured by learning that which resteth in manners and practise by exercise and custome which is vntrue For shall wee say that he makes no perfect enumeration of efficient causes or may we better maintaine that hee faileth in the true cause For is not God howsoever Cicero and Seneca imagine it to be derived from our selves the fountaine of Iames. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome it is not therefore styled the wisdome of the 1 Cor. 12.8 Rom. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit did not 1 Kings 3.9 2 Chr p 1.10 Charmah of Chacam sapere Salomon aske it of God Is not courage and Psal 48.29 147.7 1 Sam. 11.6 fortitude from him Doth not the Apostle number Gal. 5 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperancy among the fruits of the holy Ghost Doth not Psal 72.1 Dan. 9.7 Ier. 9.24 justice proceed from him Is hee not the author and finisher of every good worke according to Eph. 2.9 Phil. 2.13 1. Saint Paul throughout his Epistles Is it not our Saviours Iohn 15.5 doctrine that without him we can doe nothing Tit. 2.14 Heb. 13.21 Which clearely convinceth the Pelagian affirming that by our pure Naturals we may fulfill the law of God and the Semipelagian that in our conversion our free-will parteth stakes with Gods grace the Schoolemen likewise workes of congruity to deserve grace free-will to cooperate with it contrary to the Scripure his mercy shall Psal 59 10. prevent me and his mercy shall Psal 23.8 follow me Nolentem Aug. Enchir. ad Laur. C. 32. praevenit ut velit volentem subsequitur ne frustra velit hee prevents the unwilling to make him willing he followes the willing lest hee should be willing in vaine And a little before expounding that of the Rom. 9.16 Apostle it is not in him that willeth nor in him that runneth but in God that sheweth mercy Why so but that the Nisi ut totum Deo detur qui hominis voluntatem bonam praeparat ad iuvandam adiuvat praeparatam whole may bee given to God who both prepareth the will of man to bee holpen and helpeth being prepared Wee averre with the same Aug. l. de Gratia Lib. Arb. C. 2. author the will in our first conversion extrinsecally to be mere passive intrinsecally only to follow the Spirit of God drawing it And this accordeth with that old and publick forme of Histor Conc. Trid. l. 2. pag. 228 accord to the Transl of D. Brent
prayer used in the Church Ad te nostras rebelles compelle propitius Preces voluntates This cuts the throat of that misconceived opinion misleading too many of universall grace standing upon it that they are able to make it good that God openeth the eyes of all to see and the eares of all to heare the mysteries of salvation if they will when they cannot will without some speciall motion of Gods spirit The more this their acute position is sifted the more braine is found in it The finest wits go a wooll-gathering sometimes as did Plato when hee would not bee drawne from this perswasion of his that vice was not voluntary when it is well known to bee cleane against divine truth testifying Gen. 6.5 8.21 Mat. 15.19 Iob 15.16 Psal 62.4 36 4. Rom. 3.15 Es 59.7 every where that it is willingly committed and with delight in the unregenerate And had hee understood of the fall of our first parents who fell willingly hee would easily have yeelded Yea had hee considered the pleasure that is taken in sinne breaking out of our corrupt nature hee would never have maintained it That of the Philosopher reason to bee not only a lampe to guide the understanding and a Queene to moderate the will but attributing to it power perfectly to governe it selfe to seeke after the best things to avoide offence is no lesse erronious when in truth it not only comprehendeth not what true piety is but remaineth uncapable of many things incident to this life Who seeth not that humane reason openeth her mouth even against the Rom. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse of God it selfe invents some obloquie alwayes against his sacred truth Grace hath need of nature Luminis naturalis ductum repellere non modò stultum est sed impium Aug. de Trinit l. 4 C. 6. her light and guidance cannot be denied to be necessary yet in Rom. 1.21.23 discerning of things spirituall starke blind her science darknesse Let it bee granted that it is exact and absolute in it selfe yet in comparison of that great luminary of divine grace it is as nothing No humane reason can reach unto that maine principle whereupon our Christian faith dependeth that the sacred bookes are the oracles of God Neither can this bee so effectually proved by any other motives and inducements neuer so strong and consonant to reason as by the testimony of the spirit All the powers of naturall reason joyned with experience and science are not available to worke faith are not able to see much lesse to feele what the speciall grace of the holy Ghost is cannot inlighten for that only comes from Gods spirit the understanding and as for the donation of grace it concurres solely in the study of the word of God accompanying no other and the gift of sanctification is so peculiar to it that it is appropriated and the proper passion thereof Such a tye goes with it as with no science beside as to be believed what is Hebr. 11.12 contrary to common reason and sense it selfe first to Es 7.9 2 Chr. 20.20 beleeve afterward to learne and Chrisostome affirming no inquirie must be made of it but subscription and obedience tendered Summes 2.2 q. 10. Art 14. Aquinas interpreting that of the Rom. 14.23 Apostle whatsoever is not of faith is sinne saith this may be thus understood that the life of Infidels cannot bee without sinne when sinnes are not taken away without faith whereunto he addeth that it followeth not from hence infidels to sinne in every worke when in them that naturall goodnesse of reason which exhorteth to the best things is not altogether extinct and abolished Wee grant it to bee so concerning the substance of worke sinne in it selfe and civill actions but concerning Sapientia simpliciter est cognitio divinarum rerum Aug. de Trinit spirituall to bee so wee utterly deny and that upon sure warrant of the holy Ghost testifying that Rom 8.7 Hic observemus hominis voluntatem Divinae voluntati per omnia adversari Calv. all wisdome of the flesh is enmitie against God The adversarie Sophists restraine it to sensuality but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of the sense but of the reason Whereby it appeareth that the reasonable part with the will as well as the sensuall is averse from God And so much doth the ordinary Omnis infidelium Vita peccatum est glosse intimate and so doth Lib. 6. Annotat. 25◠Anselm Ambros l. 1. de vocat Gent. speake to this sense Sixtus Senensis a learned man of their owne side Lib. 5. Cap. 6. Bellarmine seeing these streights slips by it and falls upon another Lib. Arb. place interpreting faith there to be the conscience affirming all the Fathers to expound it so Rom. 14.23 But whether yee take without faith concerning that of the Infidell or weake Christian though they both want it yet are they not without conscience And as for the Fathers they affirme that faith there is the knowledge of Christian libertie which more particularly concerneth conscience then generally to understand the same according to his sence whatsoever is without faith that is without conscience is sinne The truth is whatsoever we enter upon unlawfully under the guilt of conscience and under the knowledge of the breach of Christian liberty is sinne And therefore the law of God written in the consciences of the infidell Gentiles accuseth them when they sinne against it and convinceth them of transgression Wherefore to grant Bellarmine what he desireth that whatsoever is against conscience not whatsoever is against Christian liberty which is the orthodox exposition is sinne he hath gained nothing I resolve the point then with In Cap. 1. Iob. Origen That I may speake briefly and boldly all things whatsoever men shall doe either in virginity or abstinency or in the chastity of the body or in the distribution of their goods they doe all in vaine if they shall not doe it in faith For all severity all justice which any man shall use without a true inward faith hee useth it to no purpose it shall nothing profit him in the day of perdition nothing helpe him in the day of wrath Thus farre of differences in a triplicity Now in a duplicity some few more which stand betweene the Christian and Ethnick For these our points of morality they have spoken wonderfull well and if any shall say otherwise he shall wrong them Christianitie then hath this in common with them and her sonnes disdained not to Eustathius a Bishop commenting upon Homer Aug. Lact. Iren. Cyp. Hil. reade their bookes for their goodly documents but yet so that it selfe hath gone a great deale farther That of Plato before specified wee are not borne for our selves c. is much short of Pauls rule charitie seeketh not her owne and of our Saviour we must love our neighbour as our selves He goes to country parentage friends and there leaves now what becomes of the poore These if they had not
of Hook Eccles Policie ours that wee are not admonished to take heed of that philosophie which is true and sound knowledge attained by naturall discourse of reason but that philosophie which to bolster heresie or errour casteth a fraudulent shew of reason upon things which are indeed unreasonable and by that meanes as by a stratagem spoileth the simple which are not able to withstand such cunning He that exhorteth to beware of an enemies policie doth not counsell to bee impolitique but rather to use all circumspection The way not to be inveigled is to be armed with that true philosophie teaching against deceitfull and vaine Our author undertaketh the refining the purest and most profitable peece of philosophie which is morality confuteth what is opposite pitcheth eftsoones upon this very argument putting downe the disagreements betweene the Christian and Ethnick proving exquisitely out of the booke of God whatsoever his propositions When S. Paul speaketh of temperance righteousnesse and the judgement to Acts 24.26 come Felix trembled and opening to Ib. 26.28 Agrippa the heavenly vision working his own conversion he was almost made a Christian My hearts desire and prayer to God for our Nation is that this my poore travell may together with many other speciall pious labours helpe to move forward to the gaining that saving effect which he earnestly contended for in the one and craved for in the other of these his auditors that so it might by the power of the Word therein plentifully comprehended cause first the Es 66.5 trembling of conscience which is as the needles eye to make way to the thread of grace next the true Christian reformation and finall salvation of this our unreformed generation Perdenda sunt multa ut semel ponas benè The Lord the most high God ruler of heaven and earth through the mighty power of the invaluable death of Christ Iesus his only Sonne and our only Saviour by the effectuall operation of his holy and ever blessed Spirit adde such a blessing unto it in the whole or in some part as shall be acceptable to himselfe and make for the endlesse good if not of many yet of some of his servants Sundrie testimonies for the commendation of our Author The relation of Socrates concerning S. Ambrose his Consecration l. 4. c. 30. AMbrose the Lieutenant of the city of Mediolanum who was also a Consull fearing lest the uprore about the election of a Bishop especially because of the Arrians would breed mischiefe came purposely into the Church to appease the sedition After that his presence had prevailed much with the people after hee had given them many notable exhortations after hee had mitigated the rage of the heady and rash multitude all of a sudden with one voyce and with one mouth nominated Ambrose to bee their Bishop which when hee utterly denyed Valentinian the Emperour wondering at the agreement of the people supposing that which was done to bee the worke of God to ratifie the same commanded the Bishops to obey the will of God and create and install him Bishop there for God saith hee rather then men hath preferred him to this dignitie S. Augustines testimonie of him in his confessions which he makes to God l. 5. c. 5. VEni Mediolanum ad Ambrosium Episcopum in optimis notum orbi terrae pium cultorem tuum cujus tunc eloquia strenuè ministrabant adipem frumenti tui lectitiam olei sobriam vini ebrietatem populo tuo I came to Millan to Ambrose a Bishop well knowne to the world for his good deserts thy faithfull worshipper whose divine speeches then did strongly administer to the people the fat and floure of thy wheate the purest and choysest of thy oyle the sobriety and satiety of thy wine Erasmus testimony of him to the Archbishop Alascus Primate of Polonia AMong the ancient Latin Doctors of the Church I scarce thinke any other whose whole lucubrations are extant more worthy then S Ambrose and I would have this to bee thought spoken from my heart and without the contumelie of any other of the ancient Fathers Let S. Hierom bee more skilfull in the tongues and Scriptures let Hilarie use a more elaborate phrase let Augustin bee more subtile and witty in undoing the knots of hard questions let it bee granted also others to have excelled every one in his peculiar gifts but whom wilt thou give mee who handleth the holy Writ with the like synceritie who hath more cautiously avoided suspected opinions who so every where behaveth himselfe like a Christian Bishop who so breaketh out his fatherly bowels of affection who hath joyned together the great authoritie of a Prelate with so great mansuetude and modesty Every where thou mayst clearely perceive him to bee affected and to have a lively feeling of what hee speaketh In his speech there is a certaine modest and pious pleasantnesse and an acceptable civility hee is such that not unjustly thou mayst call him the mellifluous Doctor According to his name derived from Ambrosia doth food truely heavenly flowe from him and hee is truly named Ambrosius that is immortall not only with Christ but among men His further Testimonie AS the singular integrity of this man joyned with his great constancy and mansuetude brought to passe that hee did neither give place yearely to omit the due execution of his office to Regall dignity nor submit himselfe to the improbity of the evill minded but was acceptable and had in venerable regard even with strangers and with such as bare him little good will so no mans writings at any time were in more fame reverend esteeme and in more mens hands subject to lesse envy then his Some others labours were long before they got any credit some spent their time in the study of emulation the travels of very many did utterly intercide and perish But why it was otherwise with Ambrose I deeme the chiefe cause to bee a certaine moderation in all his writings yet not such wherein hee is forgetfull to reprove the vices of men but remembring therein what belonged to Christian mansuetude and mildnesse Thou maist affirme him to grieve much at the enormities of men but not to bee angry neither at any time to runne out into the least shew of levity and ostentation so that every where thou must acknowledge in him a truly Roman yea a true Christian breast There were some that changed Cyprian into Caprian Origen no not when hee was dead could escape the Hydra of envy Hierom even to the last day of his life had bitter contention with his emulators Tertullian had perished first by depravation afterward by lying in the dust and want of using if Rhenanus had not restored him againe to the light The like had happened to Irenaeus so worthy an author to have beene unworthily lost But there is no man no not among the Hereticks themselves that maketh not honorable mention of S. Ambrose Such was his authority so great his name while hee was
the victory obtained he willingly remitted the offence which I have therefore inserted that I might teach holy David being a man of an Evangelicall spirit not only to have taken none offence at him but his comming to him to have beene welcome and to have brought him grace and therefore to have beene delighted not exasperated with these his malicious and mischievous despights as being more advantageous to him in the more certaine expectation of a more ample reward of the bountiful Recompencer of all patient forbearance But howbeit he had now proceeded farre in the way of perfection notwithstanding hee sought to attain to it in a higher degree Through the griefe of iniury susteined his heat of bloud was stirred vp in him as a man but by the efficacy of the spirit of grace he overcame like a good souldier at the cōmand of his great generall He indured as a valiant champion but the vpshot of his patience was the expectation of the accomplishment of the Lords promises And therefore he d said Lord let me know the number of my dayes what it is that I may be certified what I haue not e Psal 39.7 attained vnto He seeketh the end of heavenly promises or that end when every one shall rise in his own f Sept. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eight verse considered may helpe this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is deliver mee from all my transgressions 1 Cor. 15.23 order Christ the first fruits afterward they that are Christs at his comming then shall be the end For the kingdome being delivered vp to God and the Father and all powers being abolished as the Apostle speaketh perfection beginneth Here therefore is an impediment h Ver. 14. here an infirmity even of those that bee the best and perfect in their degree there is full perfection Therefore for the state of perfection the Apostle pointeth at those dayes of eternall life which are alwayes in being not at those dayes which passe away That so here in this life he may take notice of his wants may grow vp in knowledge to vnderstand what the land of promise bearing perpetuall fruits is what the first mansiō seat with the father what the second what the third is in which every one according to his degree and measure of gifts and graces divine shall rest eternally Wherefore according to his heavenly doctrine not this life which is full of want and errour but that in which is perfection in which is truth is to be sought after evermore to bee desired and aspired unto of us all Here the shadow there the substance here the g Psal 39.6 73.20 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and resemblance there the truth The shadow in the law the image in the Gospell the truth in the heavens Before a lambe was offered a calfe was offered now Christ is offered but hee is offered as a man and as it were receiving his passion and hee offereth himselfe as it were a Priest that he may take upon him our sinnes and remit them to us Here in an image and certaine similitude there in truth where hee interposeth himselfe as an Advocate with the Father for us Therefore here we walke in an image wee see in an image there face to h 1 Cor. 13.12 face where is full perfection because all perfection is in the truth CHAP. XLVIII Of treading vanity under foot WHerefore while wee are here let us get and keepe the image that there we may come to the truth Let there bee in us the image of justice let there bee the image of wisdome because we shall come to that day and according to the image then found in us shall wee be judged Let not the adversary find in thee his owne image his image of raging and fury For in these maladyes harboureth mischiefe For our a 1 Pet. 5.8 adversary the divell goeth about like a roaring lyon seeking whom hee may kill and devoure Let him not find in thee the desire of gold the heapes of silver b Iohn 14.30 Sathan non habet quicquam in Christo quoniam nullis erat peccatis obnoxius nec habet quicquam in illis qui Christo sunt conjuncti qui licet peccatis sint obnoxij ex hoc mundo corrupto perdito non sunt sed ex eo selecti super cap. 15.19 animadversio Musculi Haec vera sunt in illis qui non secundum spiritum ambulant Idem Musculus in hunc locum the image and shape of vices let him not deprive thee of the voice of liberty for this is the voyce of libertie that thou maiest say The prince of this world shall come and shall not find ought in me Therefore if thou be secure that when hee commeth to make search he may find nothing in thee thou shalt say that which Iacob the Patriarch sometime said to c Genes 31.37 Laban what of all thy goods hast thou found with mee Worthily blessed was Iacob with whom Laban could find nothing that was his For Rachel had hidden d Verse 34. the golden and silver images of his gods in the camels litter and was sate downe upon them Wherefore if thy wisdome faith contempt of the world if thy grace may cover all thy perfidiousnesse and disloyalty thou shalt be blessed and this may bee a good meanes thereunto if there be no respect to vanities and such unsound dotages wherewith Laban was bewitched Is it a matter of no worth to frustrate the voyce of the adversarie so that not only all authority and power but even all pretence and colour to accuse thee shall bee taken away Therefore he which hath no regard to these or any other vanities is not at all troubled but hee which hath respect unto them is most vainely and idely without any profit accruing to him thereby troubled and molested For what is it to scrape together riches but a vaine thing and nothing furthering the soules welfare For hee that shall dive into it shall hee not find too much vanity in it so much so greedily with such an hungry and unsatiable appetite to gape after this fading soone vanishing and perishing pelfe When thou hast with continuall carking and caring raked it together how knowest thou whether God will suffer thee to possesse it one moment Is it not a vaine thing for the merchant night and day to toyle and tugge upon the seas in a long voyage that by his traffique hee might treasure up many rare and pretious commodities Especially for that when hee hath purchased them with his penny hee is troubled about their price lest peradventure hee undervalew them to his losse such hunting and hearkening out places of Mart where hee may best vent them and againe while hee maketh such open inquirie how is hee frighted with feare of Pyrats and robbers that perhaps envying his so famous negotiation might be stirred
against thy office and charge thus to pay what was put into thy hands If thou receiue wittingly stollen goods is it not against thine office to defraud him that lost it It is sometimes likewise against thine office to performe thy promise to keep the sacrament or oath thou hast taken as it was in Herod who d Mat. 14.7 sware that he would giue to Herodias daughter whatsoever she would aske and therefore cut off Iohn the Baptists head that he might not breake his promise e Iudg. 11.30 Of Iephthes what should I say who to fulfill his vow that whatsoever should first meet him at his returne after the victory the same he would offer to God his daughter first meeting him he sacrificed her It had bin better for him to have promised no such thing then by performing his promise to commit parricide You know well that it is a matter of great consultation and wisdome to foresee such mischeifes And therfore let a Levite be chosen such a one likewise that may stand in the holy place f Numb 27.21 consult the oracles of God may not bee deceived in his counsel may not forsake the faith may not feare death in nothing may beare himselfe intemperately but in such sobriety that his very presence may carry with it gravity Neither to avoide intemperancy is it enough to have a continent mind only but chast eyes also lest a casuall meeting vpon the sodaine of some tempting obiect doe crush the forehead of sobriety for the want of this is the violating vnspotted chastity because he which seeth g Mat. 5.28 a woman to lust after her hath committed adultery with her already in his heart So we see that adultery doth not consist in the foulenesse of the fact outwardly done but in the intention of the sight and inward motion of the heart These may seeme too too heavy and hard impositions but yet nothing superfluous but altogether necessarie in so great a function both in looking into themselues and that first for the furnishing them for their high calling and then in seeking for a reformed life of their people The speciall grace that h Deut. 33.8.9 Moses in his benediction doth bestow vpon them should bring them reverence Give to Levi thy Vrim and Thummim thy true ones and manifest ones light and perfection knowledge and holinesse give to Levi the lot of thine inheritance and thy law to thine holy i Aaron one and his posterity whom they did prove by temptations in Massah and provoked by contradictions at the water of Meribah who said to his father and mother I haue not seene him neither knew he his brethren nor knew hee his owne children for they observed thy word and kept thy covenant They therfore are his true and manifest ones which haue no deceipt in their inward parts hide no guile there but keepe the Lords precepts and lay them vp in their hearts as Marie k did which in fulfilling their office have no respect to their parents aboue others loue the true worshippers and godly livers hate the violaters of chastity revenge the injuries of the modest know the times what they are when more when lesse good may be done what is fit for every season that so they may follow that which only is honest and may waite their occasions and opportunities thereunto And if it happen that two sorts of k Honestum turpe that which is honest and that which is dishonest or turpitudine vitiosum defiled with vice to use the phrase of St. Augustine are opposite l. 2. de Civit. Dei so also our author taketh it offic l. 2. Tantus splendor honestatis est ut vitam beatam efficiat tranquillitas conscientiae securitas innocentiae so Cicero l. 3. de offic Nihil turpe faciendum bono viro etiamsi omnes Deosex omni parte babitant etiamsi hominesque caesare possimus so Seneca in Rhetor. Ecce torpent ingenia desidiosae iuventutis nec in unius honestae rei labore vigilatur somnus languorque somno languore turpior malarum rerum industria invasit animos Thus commonly Sometimes it signifieth faire sometimes honorable sometimes continent honest actions belonging both to their place concurre to bee executed at the same time let them thinke that the more honest of the two is alwayes to be preferred These may worthily be stiled l Psal 112.1 144.15 continent but here it may bee put for that which is according to order and discipline most seemely and convenient Gloriam ingentem divitias honestas volebant Salust de Conjurat Catil and is the same with pulchrum when it is used as in Tullies offices for comely not distinguished as there but confounded with it and so also according to the Etymologie thereof comming of polleo quòd polleat forma Againe honestum utile are properly disparata but here the same and so rather doth our author meane it as E duobus utilibus utilius eligendum Cicero de offic lib. 1. blessed whosoever they bee The Priests and Levites O Lord that make manifest thy truth that tender the sacrifice of prayer in the congregation aboundantly blesse and their substance accept of the worke of their hands that so the fruit of propheticall benediction which hath proceeded from thine owne sacred mouth may daily bee exhibited to their unspeakable comfort and thine endlesse and immortall praise which livest and raignest with thy Sonne and the holy Spirit three persons and one God in Majesty and dominion without beginning or limitation of time incomprehensible Amen CHAP. XIX here put because omitted in the impression In all our actions we must demeane our selves like men neither is any thing to bee done by affectation or effeminately I Am delighted to stay a little longer in the a Erasm edit patribus pro partibus parts of modesty while I speake to you who either perceive of yourselves what commodity or else are not unacquainted what discommodity it brings Which being convenient to all ages persons times places notwithstanding it most becommeth youth and youthfull yeares But it is in all ages to be kept that that which thou dost may be decent and convenient and that the order of every ones course may be agreeable to his life Whence b Tullius Lib. 1 de offic decori Tully thinketh order ought to be observed in that comelinesse or decency and saith that to be seated in beautifulnesse proportionable placing attire fit for action Which hee affirmeth hardly can bee expressed and therefore sufficient if it be understood But why hee interposeth beautifulnesse I throughly apprehend not Although he may commend the strength of the body we surely place not the seat of vertue in the beautie of the body Notwithstanding wee exclude not a c Ingenium malè habitat Galbae grace thence because modestie and comelinesse were wont to cast over the countenances themselves the tincture of shamefastnesse and thereby make them
more acceptable For as an Artificer in more profitable materials was wont better to worke so modesty also in the naturall comelinesse of the body is more eminent notwithstanding so that it bee no affectation of comelinesse in the body but naturall simple neglected and more desired not adorned with pretious and white garments but common that nothing be wanting to honesty and necessity nothing come neere to nicenesse and gaynesse As for the voyce it must not bee remisse broken sounding at all effeminatly by what a one under shew of gravity many have used to counterfeit but such as reserves a certaine forme rule and manlike pith For this is to retaine the beautie to live decently to render things convenient to every sex and person This is the best order in doing this the fittest setting forth of every action As I doe not approve of a soft and unmanly either sound of the voyce or gesture of the body so neither of unmannerly and rusticke behaviour Let us imitate nature her image is the platforme of discipline and paterne of modesty Place this leafe betweene page 126. and 127. Certaine Additions out of this our Father comprehended in his other workes not unpertinently annexed to some chapters of this first booke together with the examining of two points therein and according them with the truth and tenets of our Church 1. What manner of person ought to bee chosen Bishop The Contents of supplie and with what indowments of graces hee ought to bee furnished Which is inferred here by way of supply to the first Chapter and taken out of the same our authors Epistle 82. being under the tenth booke of his Epistles and bearing the inscription to the Church of Vercella IT was said to Nisi fixus stat sui cordis sententiâ Moses the place whereon thou standest is holy ground For no man standeth but hee that standeth by Exod. 3.5 faith We reade likewise else-where but stand Deut. 5.31 thou here with mee Both were spoken to Moses by the Lord where thou standest it is holy ground and stand thou here with mee that is to say if thou standest in the Church thou standest with me For the place it selfe is holy the ground it selfe is fruitfull in holinesse and rich with the harvests of vertues Stand thou therefore in the Church stand where hee appeared to thee there I am with thee that is holy ground there thou standest with mee saith God Where the Church is there is the most firme station of the mind and understanding part for information there is the foundation of thy Animus for counsell properly used also for the soule Quòd si in hoc erro quòd animos immortales credam libenter erro Cic. in Caton somtimes for the affection Ita semper imperium ad optimum quemque animo bono transfertur Salust soule heart Instruction for Pastors especially for Bishops to whom belongeth the chiefe preeminence and government in the Church Courage Speech and affections for reformation where I appeared to thee in a flame of fire in a bush I am therefore the fire in the flesh that I may shine to thee that I may consume thy thornes and thy sinnes and may shew thee my grace Standing fast therefore in the noble courage of your mindes chase away the wolves from the Church that seeke to carry away the prey Let there not bee evill mouthes with bitter tongues this is beside the text this will not drive away corporall and will draw in Legion of spirituall wolves Psal 26.4 Company Haunt not with vaine persons keepe not company with dissemblers hearken not to them that detract from their neighbours and traduce them lest when yee heare others yee your selves be provoked also to derogate from them and it bee justly said to every one of you thou Psal 50.20 1.1 Sitting what it importeth sittest and speakest thy brother Sitting traduce their neighbours and detract from Gods praise but standing they blesse him Behold now all yee servants of the Lord Psal 135.1.2 blesse yee the Lord that stand in the house of the Lord. He that sitteth that I may speake of bodily use is idle is at ease in body remitteth the intention of his mind But hee which standeth is intent upon his speculations Standing providently forecasteth what dangers may befall searcheth carefully and nimbly keepeth watch being set over the Campe. Hee is a wise souldier also waiting before hand to take his opportunity and spying into the host of his enemy that so hee may prevent his counsell Hee which standeth let him take heed 1 Cor. 10.12 lest hee fall is the counsell of the Apostle hee which standeth knoweth and avoideth what belongs to obtrectation and backbiting For tales belong to idle persons Where obtrectation is sowne there malignity and envie buddeth forth Whereupon the Prophet saith I have hated the congregation of the Psal 26.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel Iun. maleficorum Hebr. Merehuim Arias Montanus Malignantium Malignantes sedentes synonima malignant and J will not sit among the ungodly And in the thirty seventh Psalme which hee hath farced with morall precepts fret not thy selfe because of the malignant Malignitas plùs nocet quà m malitiam quia malignit as nec puram simplicitatem habet nec apertam malitiam sed absconditam malevolentiam and bee not emulous of the workers of iniquity Because malignity hath in it neither pure simplicity nor open malice but hidden malevolence or evill will But things hidden are more hardly avoyded then things knowne Whence our Saviour willeth to beware of false prophets Why Math. 7.15 Math. 27.18 The election of a Bishop in quo vita formatur omnium Election but for that they beare malignant spirits as did the Iewes against him and his truth Therefore as in every action so especially in the election of a Bishop malignity ought to bee debarred and the choice of all ought to concurre not in a malignant but in a peaceable manner If he be chosen with a generall consent there wil peace insue otherwise faction Being elected of all Mansuetus homo cordis medicus est The consequence of election by a generall consent what hee will labour to cure all A mild man is the hearts phisicion he that hath peace at home can berter perswade to peace abroad The Lord in the Math. 9.12 Gospell styleth himselfe a phisicion in this sence The whole have no need of a phisicion but the sicke This is the good phisicion that hath borne our infirmities healed our sicknesses Where no lawfull election there intrusion Notwithstanding hee hath not taken this honour of a chiefe priest upon himselfe but his father gave it him as it is Hebr. 7.5 written thou art my Sonne this day have J begotten thee and againe thou art a Priest for ever after the order of Melchisedech Therefore God himselfe also chose Aaron that no humane desire might beare sway in the choice but the grace of God not a voluntary oblation nor
Gospell is given by speciall revelation as to that which is therein manifested of Gods owne essence will and promise of grace transforming of the Gospell into philosophie as the Pelagians and Monkes of old have grossely done transgressing the due bounds thereof and confounding them together without discretion is that which the Apostle would have Christians to beware of It is to bee observed also that he wills not to take heed of Philosophie only but of many other kindes of wiles no lesse perilous to pull away from the truth and sinceritie of the Gospell adding withall vaine deceipt through the f Worshipping of Angels and other beggarly worldly ordinances v. 18. 20. traditions of men according to the rudiments of the world and not according to Christ A third sort likewise there was when the Colossians made a commixture of g Verse 11.16 Christianisme and Iudaisme of baptisme and circumcision of the law and the Gospell which was the common error together with this Church of that of h Rom. 2.27.10.5 Rome and i Gal. 4.10 Galatia k The name of Philosophie is here used not properly but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ostentation of wit vented in painted speech with a purpose to beguile the simple And from this ground did Pelagius himselfe the Semi-pelagians and some of the Schoolemen build up their doctrine of humane merits * Another exposition All these impostures are signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to carry away the mindes of the world as a prey and to captivate them under Sathan It followes not therefore from hence the study of Philosophie in the schoole of Christ to be forborne Yea rather if we truly weigh the matter there be among sundry other three singular commodities why it ought to bee specially fostered in the Church First it is an ample witnesse of God and his attributes Next when it and the Gospell bee compared together it bringeth in much light to the comprehending of the severall doctrines contained in them both Lastly the sundry parts thereof throughly learned yeeld no small advantage above such as want them no lesse for more facilitie in opening then for solidity in defending the divine tenets Notwithstanding we confesse that not the wisdome of the l Rom. 8.6 Pbilosophie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh but that of the spirit is it alone which is life and peace For might that bee admitted for a good kind of arguing Philosophie because it is the wisdome of the flesh is death and therefore utterly to bee rejected With the like reason might wee conclude against the sacred bookes for that without faith and the holy Spirit they bring not life and peace Wherefore this taketh not away the good that may bee reaped by the use of Philosophie though in an infinite inferiour degree to that received from the divine Oracles The very name of Vertue likewise how glorious soever seemes to some not to sort with Divivinity and the appellation of good Workes to bee much more proper to it and therefore frequently used and that of vertue rarely and not above once m 2 Pet. 1.5 Phil. 4.8 or twice in the Scriptures The rarity of it is partly because the Scriptures especially of the new Testament have little to doe with warres from which it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars is derived and those of the old Testament are styled the o 1 Sam. 25.18 warres of God as his worke and partly because it imports an heroicall spirit extraordinarily inflamed to the enterprizing great adventures and that with a forcible p And therefore termed by the Philosophers habites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constant inclination which is seldome found S. Peter putting it downe doth evidence the same noting thereby in generall the efficacie of the doctrine of the Gospell and that it passes not away without fruit but stirreth up a fiery affection and firme purpose of performance in the hearers I cannot say that those speciall motions in the Ethnicks Alexander Scipio Augustus and the rest were meerely naturall but rather the worke q Nemo sibi quicquam sumere potest nisi fit datum ei desuper Nullus fuit vir magnus fine afflaru divino Cic. of God to manifest his powerfull presence in ordering of the state Politicall Hence were those noble spirits called the children of the Gods and in that any excelled in goodnesse hee did seeme to bee not of mortall but of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato immortall generation and where God hath not the dominion there to be no ſ Genes 10.9 We must discerne betweene the thing that is politicall order which is of God vitia rei the vices incident thereunto which are from the divell Deus transfert stabilit regna Dan. 4.22 Psal 18.32 Psal 144.1.2 St. Augustine striving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagints signifies as well contra as coram and thereby collects that Nimrod was an oppressor makes nothing against this that the hand of God set him up to rule yea himselfe confesses the same credibilius est quòd seorsum de illo Scriptura propter ejus emenantiam locuta sit de Civit. Dei Lib. 19. cap. 3. evasion of evill and calamitie The sacred Scripture confirmes this giving to t That they be voluntary of right judgement Nimroth not only the dignitie of a strong hunter but adding withall before the Lord that is the bestowing upon him strength victory and happy successe for the erecting of an Empire to proceed from divine ordinance In these regards therefore the word of God hath good workes and not vertue in common use being much more perspicuous and expressing better the u Psalmista heroicos viros comparat sagittis Validâ manu contortis quae omnia prosiernunt Psal 18.32 properties of humane actions well managed Some workes are of externall discipline and not raised from x magnanimitie and from divine instinct as the efficient these latter are as gemmes and pearles of highest price those common to many as their subject in the one doth appeare nothing but what is of ordinarie forme in the other sundry parts of admiration here no undertaking but what is triviall there such effects and happy successe as is beyond all expectation Howbeit what is heroicall is not in like manner in Ioseph and Alexander David and Scipio For the one sort were moved by the Spirit of sanctification the other not so the one sought the honour of God as the finall cause the other shot at pompe and policie greatnesse of government together with their owne praise as the upshot of all their hopes CHRISTIAN OFFICES CRYSTAL GLASSE OR St. Ambrose Bishop of Millan his Offices Booke II. CHAPTER I. By honesty a blessed life to bee acquired IN our former booke we haue treated of offices and duties
Verse 20. inspiration of the holy Spirit they recovered from their weaknesse and grew strong Who was ever more molested with z Iob 2.7.13 sores of body and a Chap. 6.4 sorrowes of soule then holy Job Witnesse the b Iob 1.16.14.15.17 the harsh opposition of his friends chap. 6.14 15.21 15.34 19.3 The strange disposition and desperate advise of the wife of his bosome chap. 2.9 the scornes and scoffes of his villans and vassals chap. 30.1.10 the terrors of sinne the horrors of death chapt 7.3.19 the anguish of spirit chapt 7.15 27.21 the wounds of conscience cbapt 6 4. the arrowes of the Almighty mustered themselves and brake in suddenly upon him making him a spectacle to men and Angels 1 Cor. 4.9 burning of his house the losse of his cattell the sudden death of his ten children the swelling and raging ulcers the burning and angry blaines and botches of his whole body In all these was he lesse blessed then if hee had not suffered them nay was he not much more approved by his rare and admirable patience shewed therein Let it be granted that there was exceeding much bitternesse in them what griefe is there so great that the vertue of the mind doth not cover and overcome I cannot deny the sea to be deepe because in the shore there be many shallow foordes neither the haven to be bright because it is sometimes obscured with clouds neither the earth fruitfull c qâ—â—a jejuna glarcaest because the drift sand pible stones and gravell lying on the shore maketh it so in some places or the standing corne toward the time of harvest to be faire goodly to the sight because it hath some small sprinkling of wilde oates intermist In like sort deeme thou of the harvest of an happy conscience that is never so cleare so calme but the cloudes of sorrow and vexation infest and interupt the tranquillity thereof If any crosse or bitter incombrance happen is it not shrowded vnder the sheaves of a blessed estate as the wild and worklesse oates the bitter and distastfull darnell vnder the sweet and pleasantly savoring wheat But now let vs proceed to the things proposed in our former booke CHAP. VI. Of profit not that which raked together by vnjust lucre but of that which is just and honest IN our former booke we have so made our division that honesty and comelinesse from the which duties might well bee drawne and were to goe before in the first place what belonged to vtilitie were to follow after in the second And as in the former we have noted a certaine distinction and difference betweene that which is honest and that which is comely but yet such as might better be vnderstood then expressed so now when wee handle that is profitable this seemeth to be a cheife and prime thing to be considered of what is more profitable But we value not profit according to the estimate of pecuniary commoditie but according to the gaine of piety The Apostles rule a 1 Tim. 4.8 must be our derection godlines is profitable vnto all things having the promise of this life and that which is to come Therefore when wee doe diligently search the divine scriptures wee often find therein that what is honest is also called b 1 Cor. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable All things are lawfull for me but all things are not profitable He spake before of vices now therefore he saith it is la full that his sins are in our power but vnseemely is it and dishonest to fall into them Free-will we have to run into evill but not to be honest ready and easie is the way to grow loose and riotous but not righteous and iust For thereby meate is made to serve the belly not to c Non vivendum est vt edamus sed edendum vt vivamus vivendum verò vt dei gloriae promovendae studeamus 1 Cor. 10.31 Cum bona sit omnis creatura benè potest amari malè benè scilicet ordine custodito malè atuem perturbato Aug. de civit Dei Lib. 15 Cap. 22. serve the Lord Wherefore whatsoever is profitable that also is iust it is iust that wee should serue Christ who hath redeeemed vs. Therefore they are iust who for his names saks have offered themselues to death vniust who haue refused or sought to avoyd it In the person of these latter the Psalmist d Psal 30.9 breaketh out what profit is there in my blood when I goe downe to corruption or at least his phrase may well fit this construction what profit doe I reape by my righteousnesse and if it may accord with theirs in the booke of Wisedome Let vs e Wisd 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth let vs sit or lie in waite circumvent the iust for hee is not for our profit that is hee is vnjust because he reprooveth condemneth chastiseth vs. Howbeit this also may be vsed against the covetousnesse of the wicked which is neere to perfidiousnesse according to that we read of Iudas the traytor who through the study of avarice and desire of money fell into the snare of treason and desperate strangling of his owne body of this we are to speake as of that which is replete with honesty and as the Apostle defineth it in the same forme of words This I say for your profit not that I may take you in a snare but that ye may follow that which f Psal 119.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is honest Å¿ 1 Cor. 7.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participium nominis vim obtinens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifieth not improperly It is manifest therefore what is honest to be profitable and just and what is profitable to be honest and iust and what is just to be profitable and honest For neither is my discourse to merchants covetous after the desire of gaine but to sonnes and of offices which greatly reioyce to inculcate and am very desirous likewise to infuse into you whom I haue chosen into the Lords ministery that those things which have growne vp and beene imprinted in your mindes and manners by long vse and institution may appeare in your speech and discipline Wherefore addressing my selfe to speake of vtility I call to mind that propheticall g bat sah coÌ„cupiscere Ariaâ— Montanus rendreth it concupiscentia Tremel Iun. neque sinas deflecti ad quaestum veâ—â—â—le Incline my heart vnto thy testimonies and not vnto covetousnesse Lest the sound of vtility should stirre up to the desire of money Beside some reade incline my heart vnto thy testimonies and not to h vtility to that vtility to those faires of game to that hunting after lucre in vre with men fully bent vpon profit wholy set and fixed vpon such cares as deriue commodities to them For vulgarly
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
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
prophets because they beare malignant spirits and against the truth Maister teacher one Math. 23.8 Marie the Mother of our Lord her modestie Off. l 1. c. 18. p. 46. Marriage Off. l. 1. c. 32. p. 81. Martyrdomes glorie which provoked persecutors Off. l. 1. c. 42. p. 102. Mauritania Intr. p. 3. line 25. Meates taken for good workes Off. l. 1 c. 24. p. 77 78. Men generated for the cause of men and that they might profit each other Off. l. 1. c. 28. p. 64. Melchisedech Add. p. 130. Mercy Off. l. 1. c. 11. p. 19. l. 2. c. 28. p. 67. Mercy not to bee truly found in Ethnicks Fr. p. 30. line 9. Meruit in our Author no more then praevaluit Merite disavouched Fr. p 11. Off. l. 1 c 31. p. 77. Metaphysicks Off. l. 2. c. 17. p. 46. used there no otherwise then according to the nature of the word Method Pref· in l. 3. p. 1. line 18. Midianites Off l. 1. c. 29. p. 66. Minister Off l 1. c. 50. p. 120 121. line 5. that is wanting c. 36 p. 88. unworthy unjust may preach the Word and administer the Sacraments Off l. 2. c. 24 p. 60 Ministers duty Off. l. 1. c 50. p. 123. 124 Modesty Off. l. 1. c 18 p. 35. c. 19. To be observed in the motion of the bodie p. 47. shadowed in Priests of old putting on linnen breeches Ill. p. 41 Moderation in our speeches and precepts to be observed Off. l. 2. c. 22. p 56. Moderation of friendship Off l. 3. c. 16. p. 57. secretly to be admonished p. 58 not easily to be changed ib. Molestation disturbeth the appetite Off l 1. c 47. p. 111. 112. shakes off reason Ib. Moneyes love in our dayes above measure yea in our Authors dayes Off l. 2. c. 2. p. 54 Its contempt that forme of justice Ib. c. 27. p. 67. Morall Philosophies antiquitie Fr. p. 6. line 27. Moses averse to the learning of the Egyptians Off. l. 1. c. 25. p. 59. his praier in silence Off. l. 3. c. 1. p. 2. His mansuetude Off. l. 2. c. 7. p. 17. a comparison betweene his acts and Joshua's Ib. c. 20. p. 50. good dealing toward enemies l. 3. c. 14. p. 48. Motion of the body is a kind of speech of the mind Off. l. 1. c. 18. p. 47. 48. Motions of the mind to be watched over Ib. c. 47 p. 111· Mothers incouragement of her children to constancie in Religion Off. l 1. c. 4◠Musculus Off. l. 1. c. 49 p. 117. N Naboths death Off. l. 3. c. 9. p. 38. Naturall instinct for office or trade to be followed Off. l. 1. c. 44. p. 105. The knowledge of precepts concerning honest actions inherent in nature Fr. p. 2. line 27. Nature the Mistris of modestie Off. l. 1. c 18. p. 39. Punishment is inflicted for voluntarie not for naturall vices Ib. c. 45. p. 109. Nature a direction how to order our courses in matter of commoditie and discommoditie also for speeches Off. l. 3. c. 4 p. 12. Nathan Off. l. 2. c. 5. p. 10. In Nehemia's time sacred fire found how and where Off. l. 3. c. 14. p. 50. Nephte and Epathar the Appellations of the sacred fire Ib. Nilus and Gihon the same Intr. p. 3. line 16. Nimrod Pref. in lib. 2. p. 5. line 3. O To Obedience some brought by flatterie some by money Off. l. 2 c. 23. p 58. Offices division Off. l 1. c. 9. p. 15. what moved St. Ambrose to write upon that Argument viz Psal 39. Off. l. 1. c. 7. p. 13 Office how pertinent to Divinity It s Etymologie Off. l. 1. c. 8. p. 14. In Tractate of office not duties of the body but of the mind intended Ib. 35. p. 84. Officers unjust resisted Off. l. 2. c. 18. p. 47. Such as follow evill counsell come to nought Ib. Ohel moed Hebr. Tabernaculum conventus the tabernacle of the Congregation Off. l. 2. c. 20. p. 49. Opportunitie in speaking Off. l. 1 c. 7. Order Off. l. 1. c. 24. p. 57. Orphans Off. l. 2. c. 29. p. 71. Other mens things to bee looked after before our owne private respect viz. tending to edification and soules health and that according to Christs example Off l. 2. c. 27. p. 67. where likewise willed to bridle our owne will For otherwise it cannot be but that wee shall not choose but preferre anothers cause to our owne and with all breake out into rash censure against him P Panaetius Off. l. 1. c. 10. p. 16. hee and Tullie wrong for offices Paradise Intr. p. 1◠2 3 4. where rea e thus line 20. the Lord Jesus Christ is as the fountaine comming out of Paradise the 4. vertues of the soule as those 4. rivers divided afterward into 4. springs The 4. Vertues are compared to those foure Parthians Off. l. 1. c. 5 p 11. Passions enumeration Fr. p. 24. Church of Pavia Off. l. 1. c. 29. p. 72. Patience Ethnick Stoicall Christian Intr. p. 23. line 28. breeds Pusillanimitie Fr. p. 18. line 27. Peace Off. l. 2. c. 30. p. 74 75. Perfect how to be understood Off. l. 3. c. 2. p. 6. perfectio Off. l. 1. c. 11. p. 18. where line 28. young by b reference in Margin put for d V. 20. Perfection no where but in the life to come Off. l. 1. c. 48. p. 115. 116. Pearles of price Intr. p. 2. line 3. Peoples joynt suffrage in the election of a Bishop the voice of God in Valentinian the Emperours opinion Test p. 1. line 21. Pharisie and Publican Off. l. 2. c. 17. p. 46. Phiolsophie Christian and Ethnick how they differ Off. l. 1. c. 6. p. 11. c. 9. Philosophie Ethnick acknowledgeth God to be the true good Fr. p. 3. l. 6. It s defect Ib. p. 17 18. The erronious opinion of their manie Philosophers p. 21. our Authors proofes manifold confirming Divine philosophie farre to excell Ethnick Ib. p. 31. Pref. in lib. 2. 23. Philistims Etymologie Off. l. 1. c. 29. p. 68. Pietie toward God Prudence fountaine of all goodnesse Fr. p. 25. line 29. Pilades Orestes Off. l. 1. c. 41. p. 102 Pison Root Pasah crescere Intr. line 25 hath divers appellations p. 3. Pishons interpretation p. 2. line 2. p. 3. line 8. Prudence compared to it Pisotigris Intr. p. 3. line 28. Pitie praised Off. l. 2. c. 21. p. 52. Pious Pref. in lib. 3. line 8. Plato Off. l. 3. c. 5. p. 15. l. 1. c. 12. p. 22. where correct Pluto by Plato Dame Pleasures baites Add. p. 137. Poore and persecuted suffring wrong ought to be relieved Off. l. 1. c. 16. p. 33. poore present before our eyes shew the state of Christs humiliation Off. l. 2. c. 21 p. 54. Popes or Bishops of Romes supremacie shaken Fr. p. 5. line 32. held of Fathers of that age but a brother Ib. p. 6. yea some of them better esteemed then he Ib. line 16. Off. l. 1. c 23. p. 51. Popular grace how procured
homilies of Saint Chrysostome translated into Latine vpon the Gospel of the Evangelist Iohn and said that hee had done the like in a great part of his homilies vpon Genesis not one of all the Greeke Fathers beside but hath beene translated 9. They which take not that course yet what they commit to writing as their owne they extract out of their workes as Eusebius did his Ecclesiasticall history out of that famous library which Bishop Alexander had erected in Hierusalem 10. Eusebius himselfe hath many yeares sithence been turned into English by Doctor Hanmer S. Augustine de civitate Dei first perused by Mr. Chrashow afterward authorized and set forth of late his confessions wel approved B. Parrie seemed to take great felicity therein to the speciall benefit of the Church of God as in Vrsinus and Doctor Rainolds conference out of English into Latine Chrysostome for some part is done into English with Zanchies a Calvins institutions Philip of Morney L. du Plessis Peter Martyrs common places Virell with many more confessions 11. Many humanity bookes are extant in our tongue as Plutarchs liues Plinie Homer Ovids Metamorphosis Persius with others almost innumerable in our and transmarine languages Now can it be held as profitable for a common weale that the thus converting of humane authors should be allowed that divine writers of an inferiour ranke and no way worthy to be compared with the ancient Fathers should be a thing beneficiall to the Church of God and not of them What is objected to the contray is of no weight as that thereby the common people shall be prompt in them as our selves For we ought rather to be of Moses meeke and loving disposition who hearing that Eldad and Medad prophesied in the host wished that all the b Num. 11.29 people were indued with that divine gift bestowed upon them and of our Saviour sweet and humble affection that when Iohn c Luke 9.49 complained that one that accompanied not with them cast out divels in his name replied with a joyfull admission thereof hee that is not against mee is with mee Wherefore if it may be for the better edification of our countrey let us not spare any labour but follow therein Bartholomew the Apostle who as he turned the Gospell of St. Mathew into the d And as Queen Anne wife to K. Richard the 2. had the Evangelists in our English tongue and commended by the then Archbishop Indian so let us the Fathers into our speech For it is not simply the words of the sacred Scripture that make for our salvation but the sence which where is it better given then by the fathers Grant the one therefore then of necessity the other must bee admitted It is a thing commonly received as from antiquity that Ezra the Scribe invented the pricks for the more facile reading of the Hebrew and that afterward some other divided the Hebrew Bible into chapters and that Steven Langton e Foxex Nich. Trivet in vita Henr. 3. pag. 55 or if not Langt S. Hugo Cardinalis who first made the Concordance Archbishop of Canterbury distinguished for the vse of the Latine church so into chapters viz. in that order and number as wee haue it at this day and Robert Stephens into verses Now if this had not been where had our accurrate knowledge of quotation beene and equivalent almost to that exactnesse of the Iewes that grew to such perfection in the true reading of the bible that there was not so much as the least jota that could escape them Tendernesse of conscience is another obiection The Fathers may be by this meanes misconstrued and corrupted Archbishop Vlshelme with other Bishops in the dayes of Ethelstan touched him well in the point of conscience when they drew him to proclaime Ego Ethelstanus Rex mando propositis meis in regno meo in nomine domini et sanctorum omnium vt imprimis reddant de proprio meo decimas deo tam in vivente quam in mortuis frugibus terrae et Episcopi mei similiter faciant de suo proprio c. And it followes there we must consider what is written in books if we will not offer our tenths from us nine parts shall be taken away and only the tenth part shall be left vs. Antonius Pius the Emperours conscience was full of clemency who chose rather to saue the life of one citizen then to destroy a thousand of his adversaries In both these respects was necessary remorse of conscience not any here at all That saying of Menas the Martyr proceeded of a loving and tender conscience indeed toward God the whole world is not to be weighed with one soule saved but here the contrary is found for many soules may be lost or not settled for want of the helpe of those greatest luminaries to strengthen their judgement and thrust out of their minds all scruple when they see them consent with us Concerning f In translating the same sense not alwayes easily kept and that according to St. Hieroms confession So alledged against the translation of the Bible Const 7. of T. Arundell Archb. and against Coverdalls by Bish Gardiner misconstruction and corruption it might be as well alledged against that honourable act of Ptolomie Philadelph never to be forgotten in causing the labour of the Septuagints to be spent about that holy work of the old Testament neither can it possibly be the propheticall and Apostolicall only accepted but that humane frailty in the best wits and most sanctified spirits must of necessity as sorie unsavourie seed among the cleanest fanned wheate discover it selfe Finally if tendernesse of conscience will permit to produce the Fathers in pulpit and to English them For otherwise the rule of the Apostle is g â— Cor. 14. â— broken not to speake to the people in an unknowne tongue then much more may it be done without any scruple that way in case where we draw not so neere to God neither doe stand in so speciall manner in his holy presence The Argument THere were three Emperours called by the name of Valentinian the first was styled the elder succeeded in the Empire Iovian who succeeded Iulian the Apostate an a He was staine together with Heraclius by certaine souldiers of Aetius through the treason of Maximus Evagr. l. 2. C. 7. other was created by Theodsius junior who was son to Placidia his Aunt daughter to Theodosius Magnus another styled the younger was sonne to the elder raigning b Hee was stifled to death by the conspiracie of Eugenius and Arbogastus Socra l. 5. c. 25. which plainly evidenceth that they were divers one from the other were there none other proofes immediatly after him and comming up to the Empire in the middle as it were betweene them both Hee was the sonne of Iustina a second wife whom hee married Severa his first wife being living This was shee that being an Arian wrought the exilement of St.