CHRISTIAN OFFICES CRYSTAL GLASS. In three Books. FIRST WRITTEN IN LATIN, BY THAT FAMOUS and renowned Father, Saint AMBROSE Bishop of Milan. Whereunto is added HIS CONVICTION OF SYMMACHUS the Gentile. A work tending to the advancement of Virtue, and of Holiness: and to show how much the morality of the Gentiles, is exceeded by the doctrine of Christianity. Translated into English by RICHARD HUMPHREY Minister of old Windsor.  2 PET. 1.5. 
Add to your faith virtue, and to your virtue knowledge.  
Printed at London for john Dawson, and are to be sold at the sign of the White-Lyon in Paules-Church-yard. 1637.   

REVERENDISSIMO in Christo Patri, Guilielmo, Providentia divina Archiepiscopo Cantuariensi, totius Angliae Primati & Metropolitano, Regiae Majestatis à sacratioribus Concilijs: & Academiae Oxoniensis Cancellario dignissimo. HONORATISSIMO ETIAM DOmino, Thomae Domino Coventrie Baroni de Alesborough, magni sigilli Angliae Custodi; Serenissimo Regi à Concilijs, etc. NEC NON MULTIS NOMINIBUS Honorando, Domino Francisco Windebanck Equiti Aurate; Caroli Regis Consiliario, & Secretario Principali.  
COmpetency (most Reverend Father in God, 
Maximè saecerdoti hoc convenit, ornare Dei templum decore corgruo, ut etiam hoc cultu aula Domini resplendeat: Ne restrictiorem erga clericos, aut indulgentiorem se prabeat. Alterun enim inhumanum, alterum prodigum, si aut sumptus desit necessitati eorum, quos à sordidis negotiationis aucupijs retrahere debeas, aut voluptati superstuat, Ambros. Offic. l. 2. c. 21  and Right Honourable) for the sufficient maintenance of the Clergy, to whom the Cure of Souls is committed; is neither the last nor the least, of your Graces godly cares and endeavours. For which pious intention of your Graces, myself amongst many others of my Brethren, stand in no small degree obliged and engaged: To your Grace, I say, and to the Right Honourable my ever honoured good Lord, the Lord Keeper; and the Right Honourable Sir Francis Windebanck, Principal Secretary of estate unto his Majesty. All your Honours great favours, pains, and pieties: I were most unthankful not to acknowledge, as bestowed upon myself; in your endeavours (upon my petition) to induce some Improprietaries whom I lately had to do withal, to an enlargement of my poor maintenance. Which, though for want of devotion, perhaps, in some of them, it took not the effect desired: yet is my self and family, and in me, all of my Rank and profession; nevertheless beholding unto your Honours, for your noble encouragement to our studies. Seeing therefore that thankfulness is ever more testified by Tokens then by words: I advised with myself how to make the best expression of it. But finding my greatest Riches, to be my Pains: I here make bold most humbly to present it to your Honours; And that in a better man's performance then mine own: even of the most holy and admired St. Ambrose. This hath been the prime motive to me (most Reverend, and Right Honourable) to present this my Translation; first to your Honours; and by you, to the rest of God's people. And your Grace, verily, in this your most prudent Government, joined with undaunted courage for God's cause: is (me thinks) the nearest resemblance of this most renowned Bishop. And whereas he also was a Lieutenant of the City of Milan, a Consul, and principal Officer of the Emperors in his time; I hope he shall find the fairer entertainment: and if you please, imitation too, with your Honours. The matter is of Christian Offices and morality: of justice, Magnanimity, Prudence and temperance joined with piety: great studies and practices of your Grace and Honours. Now most humbly desiring my poor performance in the Translation, may both be excused and accepted: I in all humility and thankfulness, make tender of it to your noble hands: desiring leave that under the patronage of your much honoured and beloved names, it may be recommended unto the people. For which Second Favour, I shall ever remain, the daily Orator for  
Your Graces and Honour's happiness and salvation, RICHARD HUMPHREY.   


The sum of what is prefixed before the Worke.  
1. A Frontispiece comprehending the agreements, and differences between the Ethnic, and Christian Philosophy.  
2. Sundry Testimonies concerning this our Author's worthiness.  
3. An Introduction to the whole work taken out of this our Father's book of Paradise, and third Chapter.  
4. An illustration of the Method of our Author, set out under the similitude of a Tree, and shadowing the same in a plain Table.   

The Contents of the Chapters of the three books of Offices.  


The first Book.  
THe proper office belonging to a Bishop, is to teach the people, Chapter 1. Page 1  
By silence we fly danger, and learn to speak well, C. 2. p. 3.  
Taciturnity ought to be moderated, and silence to be used in the time of anger, chap. 3. pag. 5.  
Let not affection but reason draw us to speak. For we following the sway of our affections, the invisible enemy waiteth at the place of passage, and without special circumspection secretly, and subtly windeth himself in, Chap. 4. pag. 8.  
Against carnal enemies instigated by Satan patience prevaileth. Hereof David provoked by Shimei is inferred as an example, Chapter 5. Page 9  
The example of David's patience, Chap. 6. p. 11.  
That Psalm 39 is admirable, not only for the commendation of silence, but also for the contempt of humane things, Chapter 7. pag. 12  
That the name of Office is not only in frequent use with the Philosophers, but also with Divines, Chap. 8. p. 14  
Yhe division of Office, and what in the account of Christians is reputed honest, and profitable, Chap. 9 15  
Of Comeliness, and that the first Office of the tongue is moderation, Chap. 10. 16  
Every Office to be of the middle rank, or in perfection, Chapt. 11. 18  
Felicity is not estimated by external, but by internal, and eternal blessings, Chap. 12. 21  
God even then, when he is not thought so to do, governeth all things that he hath created, Chap. 13. 24  
God to pass by nothing, is proved by the testimony of the Scriptures, and by the example of the Sun, which albeit it be a creature, yet either by its light or heat doth penetrate all things, Chap. 14. 26  
Such as are offended that it goeth evil with the good, and well with the evil, the examples of Lazarus and Paul ought to satisfy, Chap. 15. 29  
Making mention of the beatitudes out of the Gospel, and setting down the example of champions, and spectators, he confirmeth labour, and that alone to receive a reward in heaven, Chap. 16. 30  
The Offices, and duties of young men, and examples proposed, and set before the eyes of them of this age, Chap. 17. 33  
Of the virtue of Verecundie or modesty, that it chief shined in the holy Mother of God, and that the gesture of the outward, very often showeth the quality of the inward man, Chapter 18. 35  
The fellowship of the intemperate, the society of women to be avoided, Chap. 19 42  
Of repressing anger in thyself, and mitigating it in others, Chapter 20. Page 44  
Of the cogitations, and the appetite and comeliness of speech in talking, and arguing, chap. 21. 48  
Jests which Philosophers place among Offices, are wholly to be moved from the Church, chapped. 22. 50  
Of three things which are necessary to be observed in a practical life, and that it is convenient for the appetite to give place to reason, chap. 23. 51  
That the four Cardinal virtues were eminent in no mean, but in an high degree toward perfection in our fathers, chap. 24. 55  
What is to be observed in searching out the truth, C. 25. 59  
That the four Cardinal virtues are so perplexed, and linked together in one chain, that they cannot be divided, nor broken asunder the one from the other, chap. 24. 61  
That which the Philosophers call the first Office of justice, and that which they call the second Office to be excluded by us, but the third to be borrowed from us, chap. 27. 63  
justice and fidelity to be showed to enemies, chap. 28. 66  
Of beneficence, chap, 29. 68  
Of recompensing a benefit, chap. 30. 76  
Benevolence to be better than liberality, chap. 31. 78  
That benevolence is more permanent, and of longest, and surest continuance in the Church, and in men adorned with the same virtues with them living in Christian assemblies, chapped. 32. 81  
The praise of Benevolence, chap. 38. 83  
That fortitude which is without justice, to be no virtue, is showed by sundry arguments, chap. 34. 84  
Fortitude to consist principally in the mind, and contempt of the things that perish, chap. 35. 86  
Evils of adversity to be endured with a contented and patiented mind, and sometimes also to be declined, and avoided, chap. 36. 90  
That providence is a great pillar of fortitude, chap. 37. 91  
Fortitude ought to be at war with all vices, principally with avarice, or covetousness, chap. 38. 93  
Warlike virtue not to be unusual in those of our profession, chap. 39 95  
Fortitude is not seen only in subduing, but much more in suffering, chap. 40. 98  
Powers not to be provoked, nor the ears to be opened to flatterers, chap. 41. 103  
Of Temperance, and parts thereof, chap, 42. ibid.  
Every one ought to study, and addict himself to that in the matter of office, and duty which may be most congruent, and best accrue to himself, chap. 43. 105  
Of that which is comely, and that which is honest, ch. 44. 106  
That those things which are good, and honest, are according to nature, but those that are beastly and vicious are against nature, chap. 44. 108  
By restraint of what passions, comeliness may be acquired, chap. 46. 110  
Of three kinds of men receiving injuries, chap. 47. 113  
Of treading vanity under foot, chap. 48. 116  
Which duty doth most of all become the Ministers of the Gospel for their office sake, and this is confirmed from the example of the levitical, comprehending withal the Priestly order, chap. 49. 119  
In all our actions we must do courageously, neither is any thing to be attempted effeminately, chap. 50.   

The sum of what is affixed to the first Book by way of addition.  
1. sundry supplements, viz. to the 1. Chapter teaching what manner of person ought to be chosen Bishop, and with what endowment of graces he ought to be furnished. Page 127  
2. To the 6 chapter, where the matter of David's patience with the subject of taciturnity is enlarged, pag. 134.  
3. To the 20 chapter, wherein remain forcible persuasions against intemperancy, together with a secondary enlargement thereupon, and likewise a third, pag. 136.  
4. To chapter 41. answering to the history of the 7. children put to death by Antiochus: all which are taken out of our Authors other works, Page 141.   

The Contents of the Chapters of the second book of Offices.  
BY honesty a blessed life to be acquired, Chapter 1. page 1  
The Philosophers to have been of manifold, and great variety of judgement concerning beatitude, but the same according to Christian Philosophy to consist only in the knowledge of God, and of good works, chap. 2. page 3  
All the arguments of the Philosophers through the heavenly light of the Gospel professed among us to vanish away, as being lighter than vanity itself, in comparison of the incomprehensible weight, excellency, and brightness of the same: namely, of such as have placed beatitude in the sole knowledge of things, or in pleasure, or in the commodity of the body, and what is external, chap. 3. page 6  
Blessedness to be obtained by the undergoing of sorrows, and necessities. For the confirmation whereof the examples of the Fathers are produced, chap. 4. pag. 7  
What things are thought good, to be for the most part an hindrance to a blessed, and eternal life, what are thought evil, to be certain matter, and means of virtue, and everlasting felicity, chap. 5. pag. 10  
Of profit, not that which is raked together by unjust lucre, but of that which is just and honest, ch. 6, 13  
Utility chief to be measured by faith, love, and equity. The examples of Moses, and David, which were therefore greatly beloved of the people, because for their sakes they did oftentimes willingly cast themselves into dangers, brought in for confirmation, chap. 7. 16  
The counsel of many to prevail to the procurement, and drawing on of others to our party in what we desire: which clearly appeared in Solomon, chap. 8. 23  
It is imitated by the Philosophers, but much more by our Divines all the virtues to be individual, and unseparable: and howbeit in the opinion of the vulgar to be severed, and divided each from other, yet their approbation not to be given to such parties for virtuous persons, where they stand separated and conspire not, chap. 9 26  
A mystical interpretation of that of Solomon, and the Queen of Saba, chap. 10. 27  
That we ought to seek counsel at the hands of just, and righteous men. The example of the Fathers produced for the proof thereof, chap. 11. 29  
That wicked men though they seem wise, aught to be avoided in matter of counsel, chap. 12. 31  
That prudence ought not to vindicate to itself vicious men, as being such, as hath no fellowship with vices, chap. 13. 33  
That Prudence is an associate, and companion of all virtues, and a principal assistant of theirs in the suppressing of cupidity, and lustful desire, chapter 14. 34  
Of liberality, which doth consist not only in the distribution, and well bestowing of goods, but in the due care of benevolency toward the poor, and in the imparting of counsel and good advice for the benefit of all men, chap. 15. 35  
Of sobriety, which is likewise styled temperancy to be observed in liberality. Ratified by the example of joseph, and his most wise counsel occasioned by the interpretation of a dream, chap. 16. 39  
Of what desert he ought to be, of whom counsel is required. Paul, and joseph are introduced as patterns for imitation in making our choice, chapter 17. 43  
That evil counsellors are the ruin of them that follow them. Rehoboam being deceived by the counsel of green heads is solely proposed as a sufficient proof thereof, cha. 18. 47  
By justice, benevolence, and affability , and without flattery very many to be reconciled, and settled in friendship, chap. 19 48  
To make greatly for the commendation of men, if they adhere to such as are approved far their wisdom and godliness. Those unequal in age to be delighted in the society of such as are in similitude of manners like them. The example of Peter, and john, is brought for a proof hereof, chap. 20. page 49.  
Of the praise of pity, and hospitality, and of the evil of prodigality, with the vanity of popular grace depending thereupon: and this is principally taxed in the Ministry, wherein all things ought to be done decently, and in order, chap. 21. 52  
Of keeping moderation between remissness, and severity: and that coloured remissness, and pretended looseness maketh a way sometimes to more weighty projects: which is laid out by the example of Absalon, chap. 22. 56.  
That those which by redemption of money, or by assentation, or obsecration are brought to obedience do not long keep their faith: because whom thou shalt once redeem, and invite, he expecteth the same always from thee as a duty, and therefore feareth not still to break out into disobedience, thinking to have thee ever under his girdle, and at command for succour, and relief, chap. 23. 58  
Climbing up to honour, must be by good means only, especially among Ecclesiastical persons, neither must the inferior orders under the pretext of greater gifts derogate from the Bishop, neither must the Bishop bear hatred to the rest of the Clergy, but carry himself just toward all, chief in the seat of judgement, chap 24. 59  
Favours, and benefits ought to be bestowed more upon the poor, then upon the rich: because for that peradventure for which the rich disdaineth, the poor giveth thee great thankes, neither are those such, as are performed in money only, but in mercy otherwise exhibited, chap. 25. page 62  
Of the evil of covetousness, and of the contagiousness thereof in Balaam, Achan, and Dalilah, chap. 26. 64  
Of benignity, or a gentle and ingenuous disposition: and that an Excommunication is not suddenly, and before serious deliberation to be denounced, chap. 27. 66  
Of the good of compassion, and that in the time of necessity, we ought not to spare the holy treasures of the Churches. St. Laurence and Ambrose himself are introduced for examples, chap. 28. 67  
The Deposits of the widows, yea of all the faithful committed to the custody of the Church of God to be conserved, and kept inviolable even to her own peril. The example of Onias, and Heliodorus, of himself, and of the Bishop of Ticinum accommodated to prove the same, chapter 29. page 71  
Who are to be avoided, and who zealously for their godliness, and piety to be followed, chapter 30. page 73   

The Contents of the third Book.  
THat the Saints, and holy servants of God work the greatest, and strangest things in silence, and quietness: which is made manifest in Moses, and Elias, chap. 1. pag. 1  
Honesty, and profit among us Christians to be one: and such as follow not after temporal, but eternal commodity, chap. 2. page 8  
Of repressing calumny, and exhibiting beneficence. A passing proof of the latter to be extended to all, is the harmony of the members, and their mutual obsequiousness, cha. 3. p. 8.  
Our commodities not to be sought by other men's discommodities, chapter 4. 12  
Nothing is to be desired of a wise man but honesty: our welfare to be less esteemed than it. David's high commendation is put for instruction, chap. 5. page 14  
In the time of famine there ought to be provision made for food, no holding fast, but liberal imparting with goods greedily scraped together, prizes of grain, or other victuals not to be enhanced. The precedents of joseph, and the covetous rich man in the Gospel laid out diametrically for illustration, chap. 6. 18  
Strangers in the time of famine not to be driven from the City: which by certain examples produced is confirmed not only to be dishonest but discommodious, chap. 7. 22  
Honesty to be preferred before welfare, is a thing established by God. The examples of Joshua and Caleb, with the rest of the spies extracted out of the Scripture, are brought to ratify it, chap. 8. page 27  
Fraud, and filthy lucre in the Clergy to be a foul stain to their decency: the comeliness of david's, and Naboths honesty to be a fair ornament, justly exemplary, and fare above that of worldly Demases, chap. 9 29  
Where is virtuous life, there the remembrance of vice ought to be blotted out, and faith to be kept with the perfidious, and fraudulent: which by the precedent of joshua toward the Gibeonites is made evident, chap. 10. 33  
The avaricious, and fraudulent sometimes to be defrauded of their desires, but always to be conscious of Malevolence. The story of a certain Syracusan, the concealment of Ananias, the paradigme, and treacherous prank of Doeg the Edomite used to prove the same, chap. 11. 36  
Of the evil of the rash oaths of Herod and jephthes: that the Daughter of the latter returning after she had bewailed her virginity at a day appointed, excelled the fidelity of those Pythagoreans Damon and Pythias, which gave themselves hostages one for the other, chap. 12. 39  
Into how great danger did judith run, under the contemplation of the worthiness of honesty, chapter 13. 42  
That utility evermore followeth honesty: Which albeit it may seem to fall out otherwise oftentimes with men, yet is it proved by many examples to be so constantly, and without intermission with the Almighty, chap. 14. 44  
The praise of honesty is commended by the magnanimity of Hester, the fidelity of Jonathan and Ahimelech, chap. 15. 55  
Of the moderation to be kept in the conservation of friendship with which the volume is shut up, chapter 16. page 66      

A Frontispiece to the Work, not unnecessarily pointing at some certain agreements and differences, between the Ethnic, the Pontificial, and the truly ancient Christian, and orthodox Philosophy: together with an estimate of the excellency hereof in a several comparison above the Ethnic, and may justly be prefixed thereunto as a fit Preface.  
THe ocean of this argument is boundless: and therefore shall I confine myself within the limits of some instances. It is therefore opposite, because it sorts with our godly father's 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  purpose in these books of worth, because weighty in itself, not without delight, because drawn out in much variety. Wherefore to comprehend a world of matter, in comparison of the exceeding copiousness of it; in a word, I begin with their agreement, and affinity in a triplicity. No virtue to be engrafted in man by nature is Ethnic 
b Arist. Eth. l. 2. C. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosophy, the Pontificial likewise is that we have not pure naturals, for so holds 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In which words St. chrysostom taking away preventing grace, falls into that heresy Verba habentur in aliqua Homil. in Epist. ad Hebr.  the Pelagian, that we have them pure, but that in our first conversion our will being assisted, and sanctified by grace, is enabled thereby afterward of itself to well doing: which with this exception not by our own strength, and by addition of continual supporting divine power to that theirs of assisting at the first we may produce virtuous actions in some good measure, is the orthodox. One end of moral philosopy Ethnic, being a part of politic, is 
d Admit that Aristotle teaches to distinguish inter bonum civem, & bonum virum: and admit that he together with theophra, Plutarch, Seneca, Galen, etc. have endeavoured to make good men, yet have they effected no more, then to make them civilly good, morrally virtuous: but where notwithstanding is inward sanctity. The Aransican Council celebrated A.D. 440. abound with strong proofs for this of sole infusion of sanctifying spirit.  to make citizens good by obeying the Laws. This is proved by two of the chief lawgivers, Minos of Crete, and Lycurgus of Lacedaemon, who writ laws not only to their own, but for other people, to stir them up to the study of virtue, that thereby they might become good citizens: and I suppose no man can deny this to be one end of the orthodox, and a primary end of the now Roman Church, namely to bring to outward obedience to Ecclesiastical discipline. The renewment of the heart is proper to the spirit, and is only peculiar to Christian philosophy, comprised in the two sacred volumes of the old and new Testament. But doubtless they all agree in this, the whole praise of virtue to 
e Omnis laus virtutis in actione consistit Cic. l. 1. Offic. Tit. 2.12.  consist in practice.  
The knowledge of precepts concerning honest actions to be inherent in nature, and that necessarily for the conservation of civil society, which the Apostle calleth the work of the law written in 
f Rom. 2.15.  the heart; others jus naturale, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law not written, lumen mentis nobiscum natum the light of the mind borne with us; though this be Ethnic, yet there is no divine, but confesseth with S. Paul that engrafted in nature, because this being styled morality, humane was not lost in the fall. Ethick doctrine divine teaching God to be the chief good, the knowledge of God the true beatitude, and all humane arts to be referred to him as their sole fountain who cannot but acknowledge? And likewise, as by 
g Honestum etiamsi a nullo laudetur, tamen suâ naturâ est laudandum, Cic. l. 1o. Offic. Non solum jus, & injuriae sed omnia honesta, & turpia à natura dijudicantur, Idem l. 1o. de Leg.  natural instinct man to be able to discern between what is honest, and dishonest: so not to be corrupted and depraved in his essence, but in his qualities who is there but seethe? For, God saw all things that he had made, and they were exceeding 
h Gen. 1.31.  good, and so to remain still to all posterities in regard of their essence. They all convene in this, that a young man in manners, because transported by his evil affections, which he is not able of himself to resist, is an unfit hearer both of moral, and divine philosophy, and that no less he, than one of ancient years being able to moderate his lusts, and desirous to order his life aright, is a profitable hearer. They all attain to the knowledge of 
i Arist. lib. de mundoe Vnus Deus cum sit, pluribus nominibus appellatus est. Eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suis ijs effectibus omnibus quorum specimen edere ipse solet denominarûnt, Seneca l 4 de Benefic. C. 7 Quoties voles tibi licet aliter (suàm Deum) hunc authorem rerum nostrarum compellare & jovem, etc. Acts 17.23.  one God, and so the Turk; but the dissenting is about the mediatorship. The Turk maketh Mahumet his intercessor the Ethnic stocks, stones, the altar, the 
k 1 Cor. 10.20.  devil in their oracles, the Papist the mother of Christ with the Saints, the cross, idols, relics of Martyrs; the Protestant, and orthodox Christ jesus only. Again, what is in the manner of worship ceremonial, corporeal, external is that which is frequented jointly of all the three former (which surely is a very proper combination) internal worship, and spiritual, with heart's elevation to the true God, is that of the true Church only. The Ethnic acknowledgeth that God is the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agamemnon to Achilles, in Hom. l. 1ᵒ Iliad.  author of virtue; the Papist howsoever in his heat of superstition may seem to be of another mind, in his judgement accordeth, the orthodox Christian attributes the whole praise thereof in Christ by the holy Ghost to him the father of all grace solely, and will have all the light, and life thereof absolutely to proceed from the bright beams of his 
m jerem. 9.23, 24.  glory. What if Plutarch extols the Worthies of Rome and Greece? What if Dennis Carthusian his of all sorts, and some that were no Saints, but sots without due respect to the God of glory? What if some orthodox divine should not well consider from what wellspring they received the waters of life, whom he commendeth above measure without this regard, yet God forbidden that this should be passed over without just censure? The fathers of our religion registered for eternal memory in sacred record, are of fare more desert than all their successors: yet ought it to beheld for a truth, even in them, gratiam invenere, non meriti mercedem, and not only this of most special note, but that of our authors of singular solidity, fulget 
n Hexam: l. 4 C. 8. Our Father is excused for his high praises of the servants of God, found in the Scripture more in these books, then in some other of his works, and that with some neglect of what may be conceived to be justly due to the Master himself.  ecclesia non suo, sed Christi lumine. Rapt with zeal was he, because of the great opposition of the Gentiles in his time, as is evident in his apology against Symmachus affixed to this work, which manifested his true Christian disposition: carried with admiration was he in himself in lieu, and love of the rare, and divinely inspired virtues of such commended in Scripture, with a wonderful fervency of spirit, with a desire as hot as fire, for their most worthy imitation above all others, next unto the son of God, from whose light as members of his body they drew their light of holy life: and lastly transported with an incredible piety toward them, with such indefatigable care for the advancement of the honourable cause of religion in them that, as there in his hexameron, so here in these his offices he might not exactly remember that main mark. And so I come to the differences themselves. Who may accord the great, and unreconcilable opposition between S. Ambrose and Symmachus? Who that of the popish and orthodox Church in the like 
o In the matter of Adoration.  point, when therein Rome is made the habitation of 
p Revel. 18.2.  Devils? Where was then the supreme power of the Bishop of Rome, that S. Ambrose being but Bishop of Milan must step forth to suppress Symmachus a temporal Magistrate, intruding himself into the 
q The Pope's supremacy shaken.  cause of divine worship? What was not there authority given him, being the successor of S. Peter, to whom our Saviour committed the kingdom of heaven, to pull down such an evil member? Liberius and Damasus, how sat they in their cathedra? how proceeded they in their sentence? doth not this their defect weaken their supremacy? Did the letters written to Liberius bear any bigger style than 
r Socrates Scholar l. 4. C. 11. and his again to them our well-beloved brethren, and fellow B.  To our brother and fellow-minister? Not only S. Ambrose, but S. Hierom, S. Augustine, and Athanasius, were about that time men of much more esteem, more learned, such whose judgements in causes of controversy were better accepted, and more generally received of the Church of God. But it being enough for me, tanquam canis ad Nilum, thus to touch, I will rake no deeper into this kennel, whereby I might move a worse sent, but will turn me away to Philosophies original. That part therefore which is moral, was not the invention of Aristotle, Plato, Socrates, or of any other of the learned among the Gentiles, but is of as great antiquity, as the world itself, and began with man in Paradise at his creation. It was indeed defaced in the fall, but not utterly 
s Rom. 2.15. This discourse is pertinent showing what virtue is, and to what end it is to be acquired.  abolished. For certain sparks of that goodly light lay still raked up in the cinders, by which man might be able to discern between right and wrong, things honest and dishonest, and perform the common offices of his main life. Faith itself the Mistress of manners, and Mother of good works cannot possibly so subsist as 
t 2 Pet 1.5.10.11.  barren of all virtues. It is a fair and fruitful speech of his, who affirmeth 
u Aug. in Epist. ad Macedon.  no other virtue to be found in this life, then to love what is to be loved, which to love is wisdom, from which by no troubles to be averted is fortitude; by no allurements, temperance, by no insolency, justice. Virtue pertaineth to the second table, neither is that principal, supernatural, divinely infused theological habit, such as are faith, hope, and love, but that less principal coming under the most complete division of the 
x 'tis 2.12. Observandum quàm miro compendio vitam, & mores Christianos complexus sit Paulus. Heming.  Apostle. That, according to his heavenly instruction, we study, and strive to live righteously toward men, soberly in respect of ourselves, and of the allseeing God, godly, or in godly 
y 1 Pet. 1.15.  conversation, which is ever accompanied with truth and reverence, assiduity 
z Luk. 1.5.7.  constancy in God's service. Wherein there is no question to be made, but that he comprehendeth all the four 
a It is warrantable from this place Tit. 2.12. and that of Saint james C. 1.17 that these Cardinals proceed from the H: Sparke: coming into the Ethnic, namely through the spirit of illumination, and restraint unto the true believer through the spirit of sanctification.  Cardinals, with whatsoever their branches, together with the three Theologicall.  
That which is inferred here of Virtue, either generally, or particularly of any of its parts, as of a good work, is that it is necessarily to be exercised, and that by the obligation of divine mandate for obedience sake to God, not as meritorious. Who knoweth not, that the obedience of a son to his parents is a thing necessary, for it is part of the honour he oweth to them, is it therefore a matter of desert and merit? Virtuous works make a way 
b Bona opera sunt via regni, non causa regnandi, Bern.  to our salvation, that is conditionally, 
c  conditio sine qua non est aeterna vita, non ut causa propter quam.  because without them there can be no true 
d Gal. 5.6.  faith, nor life 
e Rom. 8.3.  eternal: but not as the 
f Rom. 6.23.  cause for which we obtain the same, for that is a gratuitall, and 
g Deus initiorum fidei, & incrementi largitor est, Amb. de vocat. Gent. l. 2. C. 1.  free gift in jesus Christ our Lord; Which in the purpose of the Apostle implieth by his sole grace, and his only efficacy of merit. Abraham's justification by works was seen in the fruits, and effects of his faith, as in showing his 
h jam. 2.21.  obedience in offering up his son Isaac upon the altar. Thus proceeds S. james his disputation, that it admits not faith to be solitary: but S. Paul strikes at the root, admitting no other foundation of our justification, but 
i Rom. 4.3.  faith only. Both agree in this, that where it is not a dead, but a lively faith, there it is evermore accompanied with no colourable, and counterfeit shows and shadows, but with most 
k Rom. 8.1.  savoury, and sweet 
l & 5.1.  consequences in substance and truth. Faith itself as a Work doth not justify, but as an instrument 
m John 6.29. Tribuitur opus salutis fidei salutem miseris magis concilianti, quàm operanti Muss. and again, Fides & Dei, & nostri opus est, Dei sicut scriptura paedagogi, nostrum, sicut pueri, cujus manus à poedagogo ducitur. When salvation is ascribed to faith, Mar. 5.34. Math. 9.29. as our Work, the Scripture teacheth, that this is the Work of God in us, imparting to every one his portion, Rom. 12.3 Eph. 2 8. Ye are saved through Faith by grace, it is not of yourselves: it is the gift of God, not of Works, lest any man should boast. Hereunto accordeth the exposition of two of the chief of the Fathers, fiat voluntas tua sicut in coelo, & in terra, hoc est, sicut in eyes qui jam crediderunt, & tanquam coelum sunt, & in eyes, qui non credunt, & ob hoc adhuc terra sunt, Cyprian. Wherein he showeth that it proceedeth from the will of God, that any believe: Augustine accords with him, Trahi à patre ad Christum nihil aliud est, quàm donum accipere à patre, quo credat in Christum, August: l. 1. de Praedest. C, 8ᵒ.  applying to the believing soul the merits of Christ. The Ethnic hath no acquaintance, and the Papist very little with this save only by way of contradiction: as Bellarmine affirming contrary to the 
n Rom 10.10.  Apostle the brain, 
o Following Aristot. Eth. lib. 1. C. 13.  and understanding only to be the subject, and that carbonarie of Hosius the Cardinal, teaching a confused assent to the Church's voice, which what it may be in special, need not to be sought.  
Howbeit this may seem to cross their tenet, ex opere operato for this, and other holy Works, and disable them from meriting much more, then if they would yield them a seat 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 be not for merit sake, that we commend well doing: yet surely manifold is the utility that cometh from the practice of a virtuous life. For God is thereby 
p 1 Pet. 2.12. Math. 5.16.  glorified, ourselves assured of our 
q 2 Pet. 1.10.  election, and confirmed in our 
r Hebr. 6.10 19  hope, 
s 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 he evermore much respecteth. Hence ariseth its so ample 
t Math. 5.12.42. & 10.25.34.  remuneration in the life to come and in this life 
u Deut. 5.32. & 11.9.  length of days, food in the time of 
x Psal. 14.7.  famine, want of no 
y & 119.165. & 112  good thing, 
z Es. 37.36.  protection from enemies, preservation in 
a Psal. 119. & 121.7.  dangers, deliverance from the 
b Num. 14.13.  insultation of adversaries, the comfort of God's 
c Josh. 3.10.  presence. The practice of virtue in the Gentile, whose person the Lord accepteth not, because he 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 sin, nor a conscience sprinkled with the blood of Christ, and undefiled, is such as is undoubtedly 
d Eph. 2.12. & 4.18.  estranged from the life of God, without expectation of a better life, destitute of all promise of a Saviour 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 
e Heb. 11.5.  impossible to please him. Did they come unto him without that armour, though otherwise they might seem well furnished, they should be in no good course to reap any reward: and not seeking after him at all, but after their vanities of idols, seeing nothing dexterously into his ways, what relief may they look to receive from him? The jesuits approving implicit faith, and denying the appropriating of it, denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full persuasion, and sure conscience of reward as necessary to salvation, against the truth of the 
f Rom. 8.31. Eph. 3.12. Col. 2.2.  Scriptures must needs ruinated their building. For their groundwork thus faileth, that is to say, as built upon the sandy foundation, especially being under supposal and conjecture, and no more of whatsoever their good Works, which they challenge of right to be regarded, and by due debt and desert to be rewarded at the hands of God. This end of virtuous actions to purchase heaven as their own, and of the heathens to gain immortal fame by them, are both in opposition to the ends thereof proposed in the book of God. Where our Saviour's doctrine is, when we have done all that we can we have done but our duty, and that we are notwithstanding 
g Luk. 17.10.  unprofitable servants, who is to be followed therein as an infallible guide, as doth 
h Basil upon Psal 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Basill the great showing what in her prime was the judgement of the Greek 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 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  virtue of their works, but bestowed upon them that believe in the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  favour of God the great giver. The Heathens in their apprehension go thus fare that men are borne partly for their country, partly for their parents and friends, and some have added this also, that partly for the service of God: and therefore for the benefit of these, chief for their country and friends, they have adventured their lives thereby to attain immortal fame: but christian philosophy binds to this, that all be done for the honour of God, making his praise the only mark at the which we must, that profess the same, aim at in all our affairs, and what is to be done for man or nation is to be performed subordinatly, and so that it may not diminish his glory, and so that it must be solely for his name's sake. That which is intellectual residing in contemplation, as prudence, saith the 
l Arist. Ethico. l. 2. c. 1.  Ethnic, is procured by learning, that which resteth in manners, and practise by exercise and custom; which is untrue. For shall we say, that he makes no perfect enumeration of efficient causes or may we better maintain, that he faileth in the true cause? For is not God, howsoever Cicero and Seneca imagine it to be derived from ourselves, the fountain of 
m James. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wisdom, it is not therefore styled the wisdom of the 
n 1 Cor. 12.8. Rom. 8.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spirit; did not 
o 1 Kings 3.9. 2 Chr ᵖ 1.10. Charmah of Chacam sapere.  Solomon ask it of God? Is not courage, and 
p Psal. 48.29. & 147.7 1 Sam. 11.6.  fortitude from him? Doth not the Apostle number 
q Gal. 5 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  temperancy among the fruits of the holy Ghost? Doth not 
r Psal. 72.1. Dan. 9.7. jer. 9.24.  justice proceed from him? Is he not the author, and finisher of every good work according to 
s Eph. 2.9. Phil. 2.13. & 1.  Saint Paul throughout his Epistles? Is it not our Saviour's 
* john 15.5.  doctrine that without him we can do nothing? 
t Tit. 2.14. Heb. 13.21.  Which clearly convinceth the Pelagian affirming that by our pure Naturals we may fulfil the law of God, and the Semipelagian, that in our conversion, our freewill parteth stakes with God's grace, the Schoolmen likewise works of congruity to deserve grace, freewill to cooperate, with it contrary to the Scripure, his mercy shall 
u Psal. 59 10.  prevent me, and his mercy shall 
x Psal. 23.8.  follow me; Nolentem 
y Aug. Enchir. ad Laur. C. 32.  praevenit ut velit, volentem subsequitur ne frustra velit: he prevents the unwilling to make him willing, he follows the willing lest he should be willing in vain.  
And a little before expounding that of the 
z Rom. 9.16.  Apostle, it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Why so? but that the 
a Nisi ut totum Deo detur, qui hominis voluntatem bonam & praeparat ad iuvandam, & adiuvat praeparatam.  whole may be given to God, who both prepareth the will of man to be helped, and helpeth being prepared. We aver with the same 
b Aug. l. de Gratia & Lib. Arb. C. 2.  author, the will in our first conversion extrinsecally to be mere passive, intrinsically only to follow the Spirit of God drawing it. And this accordeth with that old, and public form of 
c Histor. Conc. Trid. l. 2. pag. 228 accord. to the Transl. of D. Brent.  prayer used in the Church; Ad te nostras rebels compelle propitius 
d Preces.  voluntates. This cuts the throat of that misconceived opinion misleading too many, of universal grace standing upon it, that they are able to make it good that God openeth the eyes of all to see, and the ears of all to hear the mysteries of salvation if they will, when they cannot will without some special motion of God's spirit. The more this their acute position is sifted, the more brain is found in it.  
The finest wits go a woolgathering sometimes, as did Plato, when he would not be drawn from this persuasion of his, that vice was not voluntary, when it is well known to be clean against divine truth testifying 
e Gen. 6.5. & 8.21. Mat. 15.19. job 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 he understood of the fall of our first parents, who fell willingly, he would easily have yielded: Yea had he considered the pleasure that is taken in sin breaking out of our corrupt nature, he would never have maintained it. That of the Philosopher reason to be not only a lamp to guide the understanding, and a Queen to moderate the will, but attributing to it power perfectly to govern itself, to seek after the best things, to avoid offence, is no less erroneous, when in truth it not only comprehendeth not what true piety is, but remaineth uncapable of many things incident to this life. Who seethe not that humane reason openeth her mouth even against the 
f Rom. 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  righteousness of God itself invents some obloquy always against his sacred truth? Grace hath need of nature, 
g 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 
h Rom. 1.21.23.  discerning of things spiritual stark blind, her science darkness. Let it be granted, that it is exact, and absolute in itself: yet in comparison of that great luminary of divine grace it is as nothing: No humane reason can reach unto that main principle whereupon our Christian faith dependeth, that the sacred books are the oracles of God. Neither can this be so effectually proved by any other motives and inducements never so strong, and consonant to reason, as by the testimony of the spirit. All the powers of natural reason joined with experience and science are not available to work faith, are not able to see, much less to feel what the special grace of the holy Ghost is, cannot enlighten, for that only comes from God's 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 tie goes with it, as with no science beside, as to be believed what is 
i Hebr. 11.12.  contrary to common reason, and sense itself, first to 
k Es. 7.9. 2 Chr. 20.20.  believe, afterward to learn, and Chrisostome affirming, no inquiry must be made of it, but subscription, and obedience tendered, 
l Sums 2.2. q. 10. Art. 14.  Aquinas interpreting that of the 
m Rom. 14.23.  Apostle, whatsoever is not of faith is sin, saith, this may be thus understood, that the life of Infidels cannot be without sin, when sins are not taken away without faith: whereunto he addeth, that it followeth not from hence infidels to sin in every work, when in them, that natural goodness of reason, which exhorteth to the best things, is not altogether extinct, and abolished. We grant it to be so concerning the substance of work, sin in itself, and civil actions: but concerning 
n Sapientia simpliciter est cognitio divinarum rerum Aug. de Trinit.  spiritual to be so, we utterly deny, and that upon sure warrant of the holy Ghost, testifying, that 
o Rom 8.7 Hic observemus hominis voluntatem Divinae voluntati per omnia adversari, Calv.  all wisdom of the flesh is enmity against God. The adversary Sophists restrain 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 sensual, is averse from God. And so much doth the ordinary 
p Omnis infidelium Vita peccatum est.  gloss intimate, and so doth 
q Lib. 6. Annotat. 25●. Anselm & Ambros. l. 1. de vocat. Gent. speak to this sense.  Sixtus Senensis, a learned man of their own side. 
r Lib. 5. Cap. 6.  Bellarmine seeing these straits slips by it, and falls upon another 
s Lib. Arb.  place, interpreting faith there to be the conscience, affirming all the Fathers to expound it so. 
t Rom. 14.23.  But whether ye take (without faith) concerning that of the Infidel, or weak Christian, though they both want it: yet are they not without conscience. And as for the Fathers, they affirm, that faith there is the knowledge of Christian liberty, which more particularly concerneth conscience, then generally to understand the same according to his sense, whatsoever is without faith, that is without conscience, is sin. The truth is, whatsoever we enter upon unlawfully under the guilt of conscience, and under the knowledge of the breach of Christian liberty, is sin. And therefore the law of God written in the consciences of the infidel Gentiles accuseth them when they sin 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 sin, he hath gained nothing. I resolve the point then with 
u In Cap. 1. job.  Origen, That I may speak briefly and boldly, all things whatsoever men shall do, either in virginity, or abstinency, or in the chastity of the body, or in the distribution of their goods they do all in vain, if they shall not do it in faith. For all severity, all justice, which any man shall use without a true inward faith, he useth it to no purpose: it shall nothing profit him in the day of perdition, nothing help him in the day of wrath. Thus fare of differences in a triplicity. Now in a duplicity some few more which stand between the Christian and Ethnic.  
For these our points of morality they have spoken wonderful well, and if any shall say otherwise, he shall wrong them. Christianity then hath this in common with them, and her sons disdained not to 
x Eustathius a Bishop commenting upon Homer. Aug. Lact. Iren. Cyp. Hil.  read their books for their goodly documents: but yet so, that itself hath gone a great deal farther. That of Plato before specified, we are not borne for ourselves, etc. is much short of Paul's rule, charity seeketh not her own; and of our Saviour, we must love our neighbour as ourselves. He goes to country, parentage, friends, and there leaves: now what becomes of the poor? These if they had not sold themselves for perpetual slaves incontinently perished with hunger. Commiseration toward these was accounted no virtue, but humane passion. Plato himself knew not what charity meant. 
y Dionis. Halic.  Deformed children by the law of Romulus were exposed, and stifled. Vedius Pollio 
z Dion in Aug.  fed Lampreyes with the bodies of his slaves, they were set upon the Theatre with naked swords to slay one another, for to make pastime to the people: no more regard therefore had they to them then to brute beasts. In their political government they never speak of them. Alexander Severus 
a Lamprid. in Alex.  poesy, Quod tibi fieri non vis, alteri ne feceris, seems to be learned from Christ, because never put in practice among the Gentiles; herein Christian princes and people exceed them. For they erect Hospitals for them, and Kings have their Almoniers. Paynim religion fills men with pride, persuades that naturally virtuous: Christian abats pride of heart, and shows that naturally we are sinful. Paynims persuade to revenge, Christians to patience: yet so, that in the cause of holy religion they might show themselves magnanimous. It is false therefore, which is 
b Machiavelli of Religion Maxim 3.  objected, that persuasion to patience breeds pusillanimity. For who more valorous in undertaking the defence of a right cause, than Abraham, joshua, David, and in after times than Constantinus the great, the two Theodosij, justinian. They, which were guided by the rules of Ethnic Philosophy, cared not to be inwardly virtuous, as may appear by the examples of those of greatest reputation for virtue among the Romans, as of Caesar, Pompey, Cicero, and even of Cato of Utica himself: for his heart no less than theirs was sore swollen with an aspiring desire devoide of humility, and conscionable comportment. But such as followed the precepts of Christian philosophy, sought not outwardly only, but so to adorn their hearts, and consciences with virtues, as in truth they might best please God. Numa Pompilius ceremonies were disavouched by Quintus Petilius, & hereupon it was resolved by the decree of the Senate, that his books touching the same should be publicly burnt, as damageable to the Roman commonwealth. Never truly affected council did disallow the Christian faith: the Doctors of the Christian Church have confuted the Heathens out of their own 
c Aug. de Civ. Dei. Firmianus Lact. Institutions.  books, which no man could the Christians out of sacred books. None of the sacred books have at any time been lost: but the Goths being enemies to all good letters, making eruptions into Gaul, Italy, Spain, burnt as many books of the ancient Paynims, as they could find. Ethnics themselves confess the truth of the Scriptures, as Trebellius 
d In Clau.  Pollio that Moses was familiar with God, 
e Annal. l. 21.  Cornelius Tacitus though calumniating the jewish religion, yet acknowledging, that the King of Egypt made the Hebrews depart out of his country for many maladies wherewith the Egyptians were infected: not denying that Christ was put to death in the time of Tiberius by Pontius Pilate his Lieutenant in judaea. 
Lib. Annal. 15.  Moreover he, and Suetonius speaking of Vespasian say, That it was a constant opinion through all the East countries, that from judaea should come the Ruler of the world. The antiquity of Christian religion is above the Pagan. For there was no Greeke or Latin author, but was after Moses, who writ his books many hundred years before Homer, Berosus, Hesiod, Manethon, Metasthenes, and whosoever beside. Empedocles and Plato maintain, contrary to other heathen Philosophers, that the world had a beginning: yet by lean reasons, and not of that solidity as do Christians. The Gentiles aspired in their minds to 
f Cicero in Som. Scipionis. Plato in Phaedo.  eternity in some sort which may be seen in their worthy acts to keep their names in perpetual memory, some reasons they had, which lead them to it, as that God being just would not equally deal with the good and bad: and from the brevity, and misery of this life, and thereby most unhappy of all creatures, if no felicity were to be found after death; but yet without assurance according to truth. The resurrection of the body is a thing incredible to the Heathen Philosopher, because he holds from 
g A privatione ad habitum impossibilis est regressus Arist.  privation to habit regression to be impossible. But it is to be considered the 
h Supra rationem, non contra potentiam facientis est ratio facti, considera authorem, & tolle dubitationem, Aug. Ep. 8. ad Volus.  power of God the author thereof to be above, not against reason, think of the author, and remove the doubt, his omnipotency is reason sufficient. The Epicurean Philosopher maintaineth Fortune to rule, and overrule in the world; the ginger all sublunary bodies to be governed by the efficacy, and influences of the stars; certain Philosophers incorruptible bodies only, not corruptible to be subjacent to God's providence; Stoics the perpetual connexion of causes, the indeclinable order of things, which they call 
i Arost. de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because knit together without impediment, which is fatal necessity, and unavoidable, the enumeration whereof to every one that understandeth the first principles of Christianity is confutation enough. The Ethnic had some knowledge of the corruption of man, as that the soul is wrapped up in continual perturbations and passions, the body subject to innumerable troubles, disquietness, and violent untowardness, but was ignorant, the fall of our first parents to be the first, and true cause thereof. Pliny's indefatigable study, and for his profound knowledge in the mysteries of nature is such as few, or none have attained unto, worthy the pen, and praise of learned: Yet Tacitus commending him to posterity in his denial of the immortality of the soul, hath made himself a monster in nature, and more prodigious than Vesuvius that devoured him. One of his line or 
k Not himself, for he lived in the time of Vespasian to whom he dedicated his natural history.  name that wrought for the 
l Euseb. 1.3. C. 30.  ceasing of the persecution of the Christians to Trajan the Emperor knew as much; Many things, saith he, 
m Nature Histor. l. 7. C 55.  are found to live longer than men, yet no man divineth of their immortality. It was the vanity of Democritus to promise the reservation of the bodies of men, when himself being dead revived not. Why must the body rise again, but for that it followeth the matter of the soul: but after death where is cogitation, where the sight, the hearing, or whereupon is it employed? The dead are made gods; when they cease to be men, what do they else, but as other living creatures do, vent out their last breath? What a madness is this, life to be iterated by death? What rest shall there be at any time to that is begotten and borne, if the sense of the soul remaineth in sublimity, and the ghosts 
n Post sepulturam aliae atque aliae manium ambages.  wander above, and beneath the spirits? This credulity surely loseth the chiefest good of nature, which is death; death is doubled by the estimation of grief to follow after. To live is sweet for the present: but to whom can it be sweet that he hath heretofore lived? But how much more easy, and more certain is it for every one to believe what he findeth in himself, and to take a token of his security, by that he was before he was begotten. Never was heard more wild, and windy stuff. But it is to be noted, that he deduceth his arguments from Democritus, and others that dealt upon no sure ground, 
o Rom. 1.21.  were vain in their imaginations, and their foolish hearts full of darkness. Such was the vanity of the idolatry of the Gentiles, that Lucian might justly deride it, and it is true here, which he allegeth, that the dead are made gods. For even jupiter himself the chiefest was a mortal man: the 
p Lact. l. 1. C. 11: Cic. de Nat. Deorum, l. 3.  mention of his burial and sepulchre in Crete is frequent. It is more to be wondered at therefore, what induced Pope 
q Calv. Instit. l. 4. C. 7. S. 28.  john the two and twentieth to be of his mind, and had not the 
r Rom. 1.28.  Apostle both opened the cause, and shown the danger of such impiety, it might seem strange indeed: as they regarded not to know God: so delivered he them over to a reprobate mind, and as a just recompense the wrath of God is revealed from heaven against all the ungodly, which withhold the truth in unrighteousness. We come lastly to the differences recorded in our author. Christian patience is sweetened with the goodness, and fatherly love of the Almighty nourishing, and sustaining our hope of 
s Rom. 15.4.5.  consolation in adversity, that all aggrievance is made light. The patience of the Ethnic is patience perforce, thinking it wisdom to bear injury, when compulsion lies upon it, a remedy against all griefs, when they cannot be avoided. Stoics more precise observers of it than others, because of their dependence of causes upon fatal necessity, and this was their motive to endure whatsoever misery. The rule they gave for it was broken, if they were once moved, or touched with sorrow for the greatest calamity. And therefore Socrates did not once stir when his Xantippe sharpened her tongue against him. He that would be of this sect must be void of all affections and perturbations, and become senseless, and blockish like a stone. Christian religion requireth no such strictness, but to moderate, and mortify the 
t Ambroses Offic. l. 1. Cap. 3. & 12. The Thomists number them to eleven, and add hereunto abomination, and audacity, placing 6. in the coveting appetite, and 5. in the invading, these all in their nature be indifferent, neither good nor bad.  passions as anger, grief, fear, desire, delight, love, hatred, hope, despair, not to slay, and kill them after their opinion. And the truth is they deal by patience as Plato doth in his Idea, or Moor in his Utopia, they paint us out only a picture of it, as these do of their Commonweal. Other Philosophers have other inducements to lead them to it, the Academics, as Plato, have honesty; the Peripatetics 
u Ipsa quidem virtus sibimet pulcherrima merces.  virtue, Euripides the poet morality, because better to be stricken then to strike, to be vanquished then to vanquish, all of them did convene in one that nobile vincendi genus, murus ahaeneus, that it is a noble kind of victory, and an invincible tower. Tacitus against Metellus speaking evil of him in the Senate-house, held it to rest in silence, Diogenes in wisdom to answer Xenophon in the testimony of conscience, Tarentine the Archite in repressing anger before correction. All these with Panetius borrowed the same, 
x Offices l. 1. C. 36.  and Pythagoras his concerning silence of David. 
y Offic. l. 1. C. 10,  Whereby is manifest that Divine Philosophy is more ancient than humane, better, working 
z Offic. l. 1. C. 2.4.5.6.  greater, and more admirable effects, and theirs but an apish, and peevish imitation. For art imitates nature, comes not near it, neither doth nature come near what is given by inspiration. The services of religion in our Congregations are done in decency, and order, the Heathens howsoever in the Theory stand for it, yet in their idolatrous devotions 
a Offic. l. 1. C. 26.  execution they are most confused, obscene, and abominable. According to Divinity to number the stars, to measure the air, to account the sands of the sea belongs only to God: according to Ethnic learning forgetting therein the rule of comeliness, and honesty, their 
b Offic. l. 1. C. 26.  Astronomers, and Geometricians presume to do it. Moses example being called rejecting the learning of the Egyptians, may be an instruction for a Christian, how cautious he must be in such profession. The Christian ascribeth the whole government of the world to the divine providence of God, but not only Epicures, but 
c Offic. l. C. 1.13. & 14  Aristotle, and other Philosophers among the Gentiles in some part oppugn it. The Ethnic makes 
d Offic. l. 1. C. 27.  prudence the fountain of all office, when in divinity it is 
e Prov. 9.10. Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad. l. 1 came of jupiter's brain.  piety toward God. The Ethnic form of justice is not to do injury unless 
f Offic. l. 1● C. 28.  provoked: the Christian not to do it though much, and many ways stirred up, and provoked. In case of justice the Ethnic maintains what he possesses in common, to be converted to the common use, but what he holdeth in 
g Offic. l. 1. C. 28.  private to be turned to his own benefit; but this is not only against divine philosophy, but against even nature itself. Among the Heathens, Scipio African, Alexander, Cyrus, Archytas, Xenocrates, are highly extolled for their 
h Offic. l. 1. C. 45.  temperance: yet this being in the outside, and by the gift of restraint only, not in the inside, it is not that, which is in a 
i Math. 5.28.  Christian heart, and was in the heart of 
k Gen. 39.9.  joseph sanctified by the Spirit of God. Ethnic philosophy giveth rules for utility, joined with comeliness and honesty, as they belong to this life: the 
l Offic. l. 1. C 9  Christian as they may further to eternal life: the one estimating them so, as they make us virtuous and happy here, the other so, as they make us godly here, and hereafter blessed. ester's, the daughter of jephthes, and judith's fortitude was more than that of the two Pythagoreans, 
m Offic. l. 3. 11. 12. 14. Pylades & Orestes Cic. l. 2. the fine. 1 john. 3.16. like aught to be done in imitation of Christ.  Damon, and Pythias, because theirs true fortitude in a good cause, to the best end, with undaunted courage, this in none of these respects commendable, their cause was the preservation of the Church of God, end, the honour of his Name, for this even the daughter of jepthes aimed at.  
And as for charity not all but 
n Heb. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brotherly, not one, but every 
o Luk. 10.36.  neighbour is to be esteemed as a friend, to do for a friend, not to 
p Exod. 23.34. Ezech. 18.20.  die for the saving a friends life, but soul is required. The like may be said of the Heroics, and noble spirits of the Heathen in peace and war: it is the cause that must magnify their courage, causa facit Martyrem, & causa facit militem 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  palmarium; the 
r Offic. l. 1. C. 40.  Maccabees sought the glory of God, these their own ends, and they had their immortal reward, and renown, not in heaven, but on earth. The Gentile Philosopher's felicity being in a great, confsed, and almost endless variety is by the light of the Gospel, as the mist before the Sun, clean 
s Offic. l. 2. c. 2. & 3.  vanished away; Solon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Ovid. Metamorph.  Vltima semper expectanda dies is disavouched by 
u Ethic. l. 10. C. 1.  Aristotle upon this argument, beatitude is an operation according to virtue, for so he defineth it, the dead cannot work according to virtue, therefore beatitude cannot be attributed to them: which though every Christian seethe how weak it is, yet is this the general tenet of them, that it may not be attained in this life: and this is against Christianity. The way which is the knowledge of God, and good Works they are ignorant of. For this is the way according to 
x Offic. l. 2. C. 2:  Christian information leading to it. They never dreamt this the only means to obtain that heavenly felicity, when they never imagined it to be such at all: much less the steps tending to happiness to be through many 
y Offic. l. 2. C. 6.  sorrows, necessities, and afflictions. They were not fare indeed from this persuasion in that their fancied 
z Epicureans.  earthly: and likewise therein, that, what is reputed good in the estimate of the world, is an hindrance, and what 
a Stoics.  evil, a furtherance to it. For what some deemed to be true concerning the good of prosperity (in the phrase of the world) accounting it felicity: and the evil of adversity as others, to bring unto it the imaginary: the Christian knoweth by warrant of the Word to be certainly true, concerning true beatitude. For he expecteth a sea of salt 
b Mat. 5. Offic. l. 2. 4.  sorrows before he may taste of those sweet rivers of pleasures. In the point of friendship, fidelity, kindness, benevolence, mercy philosophie Christian is fare discrepant from Ethnic. For his knowledge reached not to this, how then should he practise it? That is, that 
c Offic. l. 3. C. 16.  there can be no sure friendship in that man, who is unfaithful to God: nor of this rare, and royal prerogative that God vouchsafeth to a 
d Luk. 16.9.  poor Saint in our usual language a poor naked snake, that he that maketh him 
e Offic. l. 3. C. 16.  friends with him by parting with his mammon for his relief, he shall receive him into everlasting habitations. And verily, for the Spirit of God assureth it, the prayer of a 
f james 5.16.  righteous man availeth much with the Lord: and for stronger evidence an 
g Psal. 41.3.  instance is given, and a promise sealed, he will strengthen him upon his bed of sorrow. Christian philosophy also draweth friendship to an higher strain, and larger extent, teaching to bear with his brother's 
h Eph. 4.2.  infirmities, and therein to 
i Gal. 6.1.2. Rom. 15.1.  support him, to prefer him in estimation, and yield him the 
k Phil. 2.3. Rom. 8 10  precedency above himself, not to seek his own, but another 
l Cor. 10.24. Phil. 2.4.  man's wealth, comprehending therein upon all occasions, regard to be had to the whole 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Gal. 6.10. Lex charitatis sicuti vult proximos amari à nobis ut nos ipsos Calv. in 1 Cor. 10.24.  mass of humane race, more than to his own private estate, renouncing (through selfe-conceipt) selfe-respect, self-love, selfe-care, pleasing himself: and seeking to 
n Rom. 15.2. Offic. l. 3. C. 3.  please his neighbour in what is good to edification. It proposeth such a matchless, and peerless precedent that all the Examples of the Gentiles, jews, and Christians too were they put together, are not worthy to be paralleled with it, shall I say, or rather not once to be 
o Not the three Curij, not the two Horatij, not Curtius, not Codrus. not any other, because these died either by instigation of Satan for greediness of vain glory, or in desperation: not any of the Martyrs because by death they could merit nothing.  mentioned with it: namely, that the Son of God the Lord Christ our Saviour being in the form of God, made himself of no 
p Phil. 2 7.  reputation to bring us to honour, poor to make 
q 2 Cor. 8 4.  us rich, ignominious under the shameful death of the 
r Phil. 2.8.  cross to bring us to glory, being 
s Rom. ●. 10.  enemies reconciled us, being under the curse for breaking the law of ordinances redeemed 
t Gal ●. 5. & 3.13. Col. 2.14.  us, being under the tyranny of 
u Col. 2.15.  Satan, 
x 1 Pet. 1.19. 1 john 1.7 & 2.2.  sin, 
y 1 Cor. 15.55.  death, and 
z Rev. 1.18. &. 20.6.  eternal condemnation ransomed us, enfranchised us for 
a Hebr. 12.22.  citizens, advanced us for 
b Revel. 20.6.  kings, and priests, adopted us for sons and 
c Rom. 8.16.17.  heirs, yea fellow heirs with him of his heavenly Father, in his kingdom of glory there to reign 
d Rev. 20.4. & 1.6. & 22.5. Psal. 16.11.  with him, where is fullness of joy and pleasures, such as have never entered into the heart of man with the fruition of his presence, vision of his countenance, which is the perfection of all happiness for evermore. To conclude this part the Barbarians never knew by the teaching of their 
e Offic. l. 2. C. 20. & 29.  gymnosophists, Dryads, or the like, what mercy meant, as appeared by their savage cruelty in the spoiling without all remorse the countries laid open to their furious rapine, as Sclavonia, and Thracia, and as in these our days it notoriously appeareth, and famously to their eternal infamy brands the Papists by the teaching of their swarms of Friars, but without all fraternity, arising up out of the bottomless pit as locusts, and of the Satanical brood of jesuits in name; but in their game, and garboils they make in all countries, bearing the true, and undoubted stamp, and character of jesabels', as in their tragedicall stratagems without number every where acted, and among the rest in their butcherly French Massacre, devilish English Powder treason, and in their daily and damnable Italian, and Spanish Inquisition; Indian, upon the poor Savages, barbarous and bloody executions. Thus have I taken some survey in producing the agreements and disagreements, proposed in a threefold manner of difference. And again the latter in a twofold, and herewithal have trodden in the footsteps themselves of this our father. Now lest some man should be offended at the name of philosophy, for that the holy 
f Col. 2.8.  Apostle hath warned to take heed of such learning; we must wisely observe with a most judicious Divine of 
g Hook. Eccles. Policy.  ours, that we are not admonished to take heed of that philosophy, which is true and sound knowledge attained by natural discourse of reason, but that philosophy which to bolster heresy, or error casteth a fraudulent show of reason upon things, which are indeed unreasonable, and by that means, as by a stratagem spoileth the simple, which are not able to withstand such cunning. He that exhorteth to beware of an enemy's policy, doth not counsel to be impolitic, but rather to use all circumspection. The way not to be inveigled is to be armed with that true philosophy teaching against deceitful and vain. Our author undertaketh the refining the purest, and most profitable piece of philosophy, which is morality, confuteth what is opposite, pitcheth eftsoons upon this very argument, putting down the disagreements between the Christian and Ethnic, proving exquisitely out of the book of God whatsoever his propositions. When S. Paul speaketh of temperance, righteousness, and the judgement to 
h Acts 24.26.  come Felix trembled, and opening to 
i 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 poor travel may, together with many other special pious labours, help 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 
k Es. 66.5.  trembling of conscience, which is as the needle's eye to make way to the thread of grace, next, the true Christian reformation, and final 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 jesus his only Son, and our only Saviour by the effectual operation of his holy, and ever blessed Spirit, add such a blessing unto it in the whole, or in some part, as shall be acceptable to himself, and make for the endless good, if not of many, yet of some of his servants.   

Sundry 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 Consul, fearing lest the uproar about the election of a Bishop, especially because of the Arrians, would breed mischief, came purposely into the Church to appease the sedition. After that his presence had prevailed much with the people, after he had given them many notable exhortations, after he had mitigated the rage of the heady, and rash multitude, all of a sudden with one voice, and with one mouth nominated Ambrose to be their Bishop, which when he utterly denied, Valentinian the Emperor wondering at the agreement of the people, supposing that which was done to be the work of God, to ratify the same commanded the Bishops to obey the will of God, and create, and install him Bishop there; for God, saith he, rather than men hath preferred him to this dignity.   

S. Augustine's testimony 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 Milan to Ambrose a Bishop well known to the world for his good deserts, thy faithful worshipper: whose divine speeches than did strongly administer to the people the fat, and flower of thy wheat, the purest, and choicest of thy oil, 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 think any other, whose whole lucubrations are extant, more worthy than S Ambrose; and I would have this to be thought spoken from my heart, and without the contumely of any other of the ancient Fathers. Let S. Hierom be more skilful in the tongues, and Scriptures, let Hilary use a more elaborate phrase, let Augustin be more subtle, and witty in undoing the knots of hard questions; let it be granted also others to have excelled every one in his peculiar gifts, but whom wilt thou give me, who handleth the holy Writ with the like sincerity, who hath more cautiously avoided suspected opinions, who so every where behaveth himself like a Christian Bishop, who so breaketh out his fatherly bowels of affection, who hath joined together the great authority of a Prelate with so great mansuetude and modesty? Every where thou mayst clearly perceive him to be affected, and to have a lively feeling of what he speaketh. In his speech there is a certain modest, and pious pleasantness, and an acceptable civility, he is such that not unjustly thou mayst call him the mellifluous Doctor. According to his name, derived from Ambrosia, doth food truly heavenly flow from him, and he is truly named Ambrose, that is immortal, not only with Christ, but among men.   

His further Testimony.  
AS the singular integrity of this man joined with his great constancy, and mansuetude brought to pass, that he did neither give place yearly to omit the due execution of his office, to Regal dignity, nor submit himself to the improbity of the evil minded, but was acceptable, and had in venerable regard even with strangers, and with such as bare him little good will: so no man's writings at any time were in more fame, reverend esteem, and in more men's hands, subject to less envy than 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 deem the chief cause to be a certain moderation in all his writings: yet not such wherein he is forgetful to reprove the vices of men, but remembering therein what belonged to Christian mansuetude and mildness. Thou mayst affirm him to grieve much at the enormities of men, but not to be angry: neither at any time to run out into the least show 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 he 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 again to the light. The like had happened to Irenaeus, so worthy an author, to have been unworthily lost. But there is no man, no not among the Heretics themselves, that maketh not honourable mention of S. Ambrose. Such was his authority, so great his name while he was living, that the like hath not befallen others, no not in respect of their works of greatest worth, which commonly then were in most esteem, when their bodies were consumed into dust.   

S. Augustine's further testimony against julian Pelagian lib. 1.  
SEd audi alium excellentem Dei Dispensatorem, etc. But hear thou another excellent dispenser of the mysteries of GOD, whom I reverence as a father (for he hath begotten me in Christ jesus by the power of the Gospel, and of him being the minister of Christ I have received the laver of regeneration) I say that renowned Ambrose of blessed memory, of whose powerful spirit of grace, constancy, labours, dangers, as well in practice, as in speech for the maintenance of the Catholic faith I have both had in mine own knowledge, and experience just trial, and also the whole Roman Monarchy doth publish the same abroad with me to all Nations, as undoubtedly true.    

 
Wherein may be seen, that S. Ambrose in these three books of his Offices performeth, what true prudence requireth for the fit direction of the virtues about their media: first consulting, and setting down truly what belongeth to them which is invention; secondly, selecting such as are agreeable to the intended end, which is judgement; thirdly, using forcible inducements to draw to action, which is persuasion. Aristotle's method in his morals is analytical, proceeding in circular-wise, and so accounted the perfectest: namely beginning from the total, and ending the whole ergasie, or tractate with it. Cicero and Gellius mention two sorts, one exotericall, which is in common, and civil use, the other acroamatical more accurate, which belongeth not to Ethics, but to exquisite demonstration and Mathematics. In the former are sufficient arguments for probability, such doth our author S. Ambrose here follow, not the other. Office, for that it generally pertaineth to all men, and therefore being an act, or duty belonging to every man's person, hath its foundation from honesty accompanied with decency and utility. Honesty in like manner with those associates, is the root, from which the four Cardinal virtues, prudence, justice, temperance, fortitude with all their retinue, grow, the Pillar, on which they lean, that which concurreth with their Comportment, that which maketh up their compliment, that which obtaineth, itself first flowing, and daily assisted from the divine hand of God, true beatitude, and an ever-blessed life. It is the order rather of nature, which he observeth then of art rather Rhetorical, and persuasive, then logical, and compulsive by force of reason, notwithstanding more powerful: because the proofs are impregnable, as deduced out of the irrefragable authority of the book of God, and that most frequently, and the three fold cable is not easily infringed. The efficient cause of all, that is of Office, honesty, virtue, is God; honesty the formal of her two associates, decency and utility, with the four Cardinals their integral subjective, potential parts, the material man, the final the Lord's honour, the motive holy precedents, and precepts with invincible reasons. Fostering of friendship is the upshot of all: and that not without special cause, for that Christian friendship in the inviolable Communion of Saints, which is the sweetest on earth openeth the bowels, and in the inseparable union by the reconcilement of Christ to the Father of all comfort, acquireth that love, which is the bond of perfection.   

An Introduction taken out of this our Father's book of Paradise, and third chapter. What succours the soul, which is figured by Paradise, hath in suffering of dangers; For by the fountain there, divided into four rivers, the four Cardinal virtues are expressed.  
PAradise is a certain fertile ground, that is, a fruitful soul planted in Eden, that is, in a certain pleasant place for exercise and recreation, in which the soul taketh her solace and delight. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the mind, is as Adam, the sense likewise is as Evah. And lest thou mightest have something to object against the infirmity of nature, or against her miserable condition, as too too obnoxious to the dint of dangers, consider what succours this soul hath to sustain and support her in this her estate. There was a Fountain which did water Paradise: what Fountain was it, but the Lord jesus, the Fountain of eternal life, like as is the Father? Because it is written 
a Psal. 6.9.  with thee is the fountain of life; and moreover 
b john 7.38.  out of his belly shall flow even rivers of water of life. Both the Fountain is red, 
* Legitur.  and the River is red, which watereth the fruitful wood of Paradise bringing forth increase to eternal life. This 
c Gen. 2.10.11.12.  fountain is divided into four heads, Pishon, Tigris, Euphrates. But as the wisdom of God is called in the Gospel the fountain of life, the fountain of 
d John 7.37.38.  spiritual grace, if any man thirst let him come unto me, and drink; and in the Prophet 
e Prov. 5.15. & 9.5.  come eat of the bread, and drink of the wine that I have drawn: so is it the fountain of all virtues, which direct our course to everlasting life, the chief whereof, and upon the which the rest depend, are prudence, temperance, fortitude, and justice. The Lord is as the fountain coming out of Eden, the soul as Paradise; as those four Rivers watering the same. Pishon is Wisdom, and therefore it hath good gold, shining Carbuncle, green 
f Praefertur gemmis viridantibus. Chrysoprasus, porri succum & ipsa referens Plin. 37. cap. 8. Vnde color prasinus: A leek green colour: the stone is such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rare, and precious Rev. 21.20. Exo. 28.18. Hebr. Nophec Hiero. in Es. 45.12. relegat ad Epiph.  Prasius, precious Pearl, the Onyx stone; for we oftentimes take 
g Zach. 6.11. & 4.2. & 13.9. Rev. 1.12. Ps. 45.9.  gold for wise inventions, hence the Lord by the 
h Dani. 11.43. Zach. 14.14. Ezech 21.26. Plato's golden and silver wits, etc. Like as Es. 3.1. by bread meant the prudent, and so by crown of glory and diadem of beauty, Es 28.5. consisting of gold, the same as the consequent words make evident, v. 6.  Prophet; I have given them gold and silver; and 
i Psal. 68.13.  David of the wise, though ye have lain among the pots, yet shall ye be as the wings of a Dove that is covered with silver, and whose feathers are like yellow gold. It hath the Carbuncle, for prudence is as bright sparkles kindling the light of the soul, and therefore as the orient Onyx, and the precious Pearl; for what more precious than Wisdom, and what more green and flourishing than it? and like to the Prasius jasper or 
k Smaragdus.  Emeraud. According to the Hebrews it is called feoison, that is a chaining of the mouth flowing about Lydia, and many other countries, yea all countries for prudence is not straight and narrow, but large, and rich of commodities. This 
l Pishon the same which Paces, and Pasitigris, the channel of Euphrates called Basilius, this falling into the red sea was a neighbour to the Israelites.  river is frequented of many, as appeareth most of all in Christ's coming, his wellhead flowing in. Therefore it is the prime, and first of the four. The second is 
m Nilus. Rameses' a city of Goshen, fit for pasture bordered upon it. From thence the Israelites departed out of Egypt, and then when they were about the celebrating of the Passeover and so passed forth with their loins girded, Exodus 12.1.11.37.  Gihen, by which the commandment was given to the children of Israel, when they were in Egypt: to departed with their loins girded, which betokeneth temperance. It signifieth a gaping of the earth. As the earth therefore gaping swalloweth up whatsoever ordure, and off-scowring: so doth temperance abolish whatsoever inordinate lusts of the body. It compasseth about the whole land of 
n Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremo, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a  countenance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus, Maurus, & Mauritaria à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est nigrum. Hebr. Chus as Cusi 2 Sam. 18.21. black. Saul so called in the title of Psal. 7. because he changed not his heart from the hatred of David, but remained as unchangeable therein, as the skin of the Aethiopian.  Ethiopia, which is by interpretation vile. What so like Ethiopia black with the blackness of sin? The third is 
o Tigris is a Persian word signifying swift, and is called also Tiglah, sharp or strait josephus In the fountain Pliny affirmeth it to be termed Diglito, Hidelito, and meeting after it hath made many channels Pasitigris or Pisitigris. Munster fetcheth Hiddekel from the root Hadal, signifying sometimes not desijt, but deseruit,  Tigris, which goeth opposite to Ashur, where prevaricating Israel was held under captivity. This is the swiftest of all. The 
p Ashur of Ashri Hebr. beatus.  Assyrians by interpretation, directors inhabit upon it. He which directing his course to higher projects, and by the fortitude of his mind captivating his vices, he is in estimation as this river. Fortitude by his strong, and swift course repulseth and beateth back the obstacles, neither can any obstructions debar his passage. For courage will go through with her work, and scorns whatsoever confronting encounter. The fourth is Euphrates, which in English is fecundity, and abundance of fruits, carrying before it a certain flag, or ensign of justice feeding with comfortable hope every soul. For no virtue doth flow with more plenty, and store of all good fruits than doth justice and equity. For it seeketh to profit others above itself, and neglecting her own in private, preferreth the public, and common emolument and good. The most deem Euphrates to be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say 
q Perath Hebr. which is Euphrates, seemeth to come from parash expandere, & pison from pasah crescere.  rejoicing, because mankind rejoiceth in nothing more than in justice and equity. But the cause why the regions, and passages of the other rivers are described, and not of this, is according to the received opinion, for that the water hereof is affirmed to be vital, and is of a fostering and augmenting nature. Whence the Sages of the Hebrews, and Assyrians have termed it Auxe: It runs in a contrary course, and is the confluence of other waters; For where prudence is, there is malice; where fortitude there is anger; where temperance, there is intemperance, for the most part, or other vices: but where is justice, there is a confluence of the sweet land and fresh waters, and a concordancy of all the rest of the virtues stripped of all their repugnant vices. In respect therefore of the way of her journey, and channel she is unknown; for justice is no piece of any other virtues, but is complete of herself, and the mother of them all.   

A TREE, SHADOWING THE METHOD OF St. AMBROSE in these three Books: the root of office, of Virtue, of its four Cardinals, together with their branches, ruins, or extremes, subject, top, or upshot, being therein discovered.  
Subject. Ruin, or extreme Root, or foundation. Branches. Ruin, or extreme. Top, or Upshot. A Christian man subject of Office generally, of honesty with her associates, and of all virtues, more principally a Bishop, l. 1. c. 1. and in Supply, and c. 50. more particularly taciturnity, with patience in a Christian, l. 1. c. 10. as in anger, l. 1. c. 3. in whatsoever affections stirred up, l. 1. c. 4. in provocations, l. 1. c. 6. 
Of justice. Prodigality. l. 2. c. 21.  
Of Fortitude. Flattery. l. 1. C. 42.  
God primary l. 1. c. 13.  
Rewarder l. 1. c. 16.  
Of Office, l. 1. c. 8. 9 11. 1.  
Honesty secondary l. 3. c. 5. 8. 45. 46. l. 2. c. 4.  
With comeliness. l. 1. c. 10. 22. 44 45. 47. with Utility, l. 2. c. 6. l. 3. c. 2. 3.  
God primary of virtue in general, l. 1. c. 1. Introduction and l. 1. c. 25. 27. l. 2. c. 9  
Honesty with comeliness, and Utility secondary, whereof it consisteth.  
God primanrie of the four Cardinals.  
Honesty with comeliness, and utility secondary, viz. of prudence, whereof God the fountain, l. 1. c. 28. l. 2. c. 13. 14. 19 20.  
Of justice l. 1. c. 28. 29. l. 2. c. 22. 23.  
Of Fortitude l. 1. c. 34. 35. 36. 38. 39 40. 41. 49. l. 3. c. 15.  
Of Temperance l. 1. c. 42. 43. l. 2. cap. 16.  
Of Prudence. Judgement to discern what is right l. 1. cap. 9  
Searching out truth l. 1. c. 26.  
Hearing counsel of many l. 2. c. 8. 11. 17.  
Of justice. Pity l. 2. c. 21.  
Liberality l. 1. c. 32. l. 2. c. 16. l. 3. c. 6.  
Faith l. 3. c. 10.  
Fidelity l. 3. c. 13.  
Beneficence l. 1. c. 30. 31. l. 3. c. 3.  
Benevolence l. 1. c. 32. 33. 34  
Benignity l. 2. c. 27.  
Hospitality l. 3. c. 21.  
Of Fortitude: patience l. 1. c. 37.  
Suffering injury l. 1. c. 48.  
Afflictions l. 2. c. 4.  
God taketh away offence therein l. 1. c. 15.  
Of temperance; chastity l. 3. c. 13.  
Verecundie l. 1. c. 17.  
Friendship joined with these in affinity l. 3. c. 16.  
Of virtue, in general. Vice, l. 3, c. 20.  
Of prudence in giving good counsel, taking evil counsel, l. 1. c. 12. 18.  
Of Justice. Avarice, l. 3. c. 11. l. 2. c. 27. l. 3. c. 9  
Fraud, l. 3. c. 9 19 11.  
Calumny l. 3. c. 3.  
Of Fortitude: ambition, l. 2. c. 24. 42.  
Popularity, l. 2. c. 21.  
Of temperance: Intemperance l. 1. c. 19 in Supply, and c. 22. Anger, l. 1. c. 21. 48. Jests, l. 1. c. 23.  
Appetite inordinate, l. 1. c. 24.  
Vanity, l. 1. c. 39  
Blessedness whereof God the author, lib. 1. cap. 15. gotten by honesty, l. 2. c. 1.  
Variety of opinions concerning it, l. 2. c. 3. all vanish away through the light of the Gospel, l. 2. c. 3.  
Worldly supposed good things are enemies to it, l. 2. c. 5.  
To be estimated by internal gifts, l. 1. c. 12.  
Got by adversity. l. 2. c. 4.    

CHRISTIAN OFFICES CRYSTAL GLASS. OR St. Ambrose Bishop of Milan his Offices. Book I.  

CHAPTER. I. The proper office belonging to a Bishop is to teach the people.  
I Suppose it shall not seem a matter of arrogancy, if I among the the rest as a son shall bear an affection to teach, when the Master himself of humility hath said, 
a Psal. 34.11.  Come ye sons and hearken to me, I will teach you the fear of the Lord. Wherein we may see both the humility, and grace of his modesty. For in saying, the fear of the Lord, which seemeth to be common to all, he hath expressed a notable document of modesty. And notwithstanding since the fear of the Lord itself is the beginning of wisdom, and worker of blessedness (because 
b Psal. 112.1.  they are blessed that fear the Lord) he hath modestly signified himself to be a teacher how wisdom should be learned, and an opener of the way to obtain blessedness. And we who are careful to imitate his modesty, and no 
c jer. 23.22. Rom. 10.15. Heb. 5.4.  usurpers in [this duty of] conferring of grace, such things as the spirit of wisdom poured on him, the same things being manifested by him to us, and by experience, and examples proved to be true, we deliver to you as to children: since now we cannot avoid the duty of teaching, which (though we indevoure to avoid it) the 
d 1 Cor. 9.16. & 4.2. 1 Tim. 4.15. & 2 Tim. 4.2. with stirring up. 2 Tim. 1.6. the manner Tit. 2.7.  necessity of our ministry hath cast upon us. For God hath given 
e Eph. 4.11.  some to be Apostles, some Prophets, other Evangelists but other pastors. I do not therefore challenge to myself the glory of the Apostles; For who do this unless they whom the Son of God himself hath chosen? Not the grace of the Prophets, not the power of the Evangelists, not the circumspection of pastors, but only I desire to attain an intention, and diligence about the 
f Eph. 5.17. & 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divine Scriptures. This last the 
g Eph. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher.  Apostle hath placed among the offices of the Saints, and the selfsame is that I endeavour to gain by my study in teaching others. For there is one true Minister, 
h Math. 23.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who alone never learned what he taught all men; For men learned before, what they may teach and do receive from him, that they deliver to others. Which thing never befell me; For being pulled away from the tribunal, and 
i Calvin readeth otherwise then our book. viz. ab administrationis infulis sacerdotum. Hence Infularus protomysta, a mitred Archbishop, howbeit it is used also for the Imperial ornaments, ut apud Am. Marc Infulae principatus.  state of administration of justice to the priesthood, I begin to teach you what I myself had not learned. Therefore it so came to pass, that I in the former place began to 
k Hic est juxta proverbium, In dolio discere artem figuli vel simul et semel discere & docere.  teach, then to 
l Redemptor noster cum caeli sit conditor, ante triennale tempus in terra Magister noluit fieri hominum, Gregor Magn.  learn: Because I had no leisure to learn before, I must of necessity both learn and teach together. And albeit every one hath profited, yet there is no man while he liveth, but needeth to be 
m Optabile est, & mihi praeclarum usque ad ultimum discere senectutem: quoniam nulla aetas ad perdiscendum sufficere potest. Greg. Nazian. in Apologet.  taught.   

CHAP. II. By silence we fly danger, and learn to speak well.  
But what is that which we ought to learn first in comparison of other things? Is it not to learn to be silent, that thereby I may be able so to speak, that mine own voice do not first condemn me, before another man's absolve me? For it is written, by thy words thou shalt be 
a Math. 12.37.  condemned. A poor matter therefore is it, that thou shouldest incur the peril of condemnation by speaking unadvisedly, when by silence thou mayest remain more secure. I have seen very many by speaking, scarce any one by keeping silence fall into sin. And therefore it is an harder thing to know how to be silent, then how to speak. I see in most men speech when which way to hold their peace they are to seek. It is a rare thing for any one to contain himself, though it avails him nothing to speak. He is wise therefore that hath wisdom to forbear words. The wisdom of God hath said it; The Lord hath given me the tongue of the learned, that I should know to administer a word in due 
b Jsaiah 50.4.  season. He is worthily therefore reputed wise that hath received from the Lord that gift opportunely to express himself. To which purpose the son of Sirach, a wise man will first spy his 
c Eccles. 20.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. usque ad tempus.  opportunity before he open his mouth. Therefore the Saints of the Lord, because they understood, that the voice of man for the most part is the messenger of sin, and the speech of man the beginning of error, loved taciturnity. Beside the righteous servant of God saith, I will keep my 
d Psal. 39.1  ways that I offend not in my tongue. For he knew, & had read that it was of divine 
e Psal. 39.2. jer. 9.3. we read it concerning evil tongues of others. Psal. 64.9.  protection for a man to be hid from the whip of his own 
f Exod. 22. Math. 12.32.34.36.37. & 15.18.19.  tongue, and from the griping of the testimony of his own 
g john 3.20. Es. 57.20. & 48.22.  conscience; For we are smitten with the secret upbraiding of our thoughts, and judgement 
h Rom. 2.15.  of conscience. We are smitten with the stroke of our voice, when we speak those things by the sound whereof the heart is galled, and the 
i Prov. 18.14.  spirit wounded. And who is he that hath his heart clean from the stinking sink of sin, or that belcheth not out the corruption thereof with his tongue? Therefore because he knew no man to be able to keep his mouth chaste from the uncleanness of speech, he by silence imposed upon himself the law of innocency, that he might decline the fault by holding his peace, which in speaking he might hardly be able to shake off. Let us hear therefore the Master of caution, I said 
k Psal. 39.1. & 62.1. & 141.3.  I will take diligent heed to my ways. That is, by the silent precept of inward thought, I have enjoined myself as under a 
l Linguae obseravi claustra fraeno, Buch.  bit a restraint to my ways. Some ways there be, which we ought to follow, some that we ought to watch over: to follow the ways of God, to watch over our own lest they be ordered amiss. But thou shalt be able to watch over thine own in due sort, if thou speak not suddenly, nor unadvisedly. The law saith 
m Deut. 6.4.  hear O Israel the Lord thy God: It saith not speak thou, but hear thou. Therefore Evah fell, because she spoke that to her husband, which she never heard of the Lord her God. The first voice of God saith to thee hear thou. If thou hearest thou walkest accordingly, and if thou have fallen forthwith thou redressest thy fault. For, wherewith shall 
n Vis verbi divini. Psal. 161.9.  a young man redress his way, but by taking heed to the word of the Lord. Wherefore in the first place hold thy peace, and hear, and then shalt thou not offend with thy tongue. A grievous evil, that any one should be condemned by his own mouth. For if every one for every idle word 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per crasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ociosum, quod negotio vacuum,  that he shall speak shall give give account; how much more heavily, and fearfully for every word, of impurity, and uncleanness? For the words of precipitation (that is thrown forth rashly out of an headstrong, and incorrigible passion, as those of blasphemy) are more grievous in the sight of God, than such as are superfluously vented forth. Therefore if for every frivolous and vain word a reckoning is required, how much more is there a payment laid out for what is impiously and ungodly spoken?   

CHAP. III. Silence to be moderated, and to be used in the time of anger.  
WHat then? aught we to be dumb? Not so. For there is a time to keep 
a Eccles. 3.7.  silence, and a time to speak. Again, if we shall give account for every idle word, look we to it lest we be constrained also to do it for all idle and unprofitable silence. For there is a great and difficult silence, such as was that of Susanna, 
b History of Susanna. v. 40.  who prevailed more in extreme danger by holding her peace, then if she had been free of speech. For in the case of her innocency she opened not her mouth to men, but cried to God. 
c v. 43:  Neither could there be any better declaration of her chastity among men then her silence. Her conscience spoke where her voice was not heard, and what needed she seek the judgement of men, when she had the testimony of the Lord to plead for her? Therefore she would be absolved by him whom she knew could by no means be deceived. The Lord himself in the 
d Luk. 23.9. Math. 26.63. & 27.14. Ex his locis patet Christum siluisse coram Pilato, Herode, Pontifice penes quos solùm erat judicandi potestas. Foretold Es. 53.7. Act. 8.32.  Gospel by holding his peace wrought our salvation. David did 
e Psal. 39.2. His zeal caused him to speak. The greatness of his pain v. 12. Elihus fullness of matter, job 32.28. But when we ought to be silent 1. David's practice is a notable document, 2 Sam. 16.5 2. It ought to be when there is just cause of complaint, job 31.34. 3. The end of it is to receive instruction, job 6.24.  not bind himself to perpetual silence, but to a perpetual watch. Let us therefore keep a watch over our heart, let us keep a watch over our mouth. For both is written here, that we keep it over our mouth; Elsewhere thou art bidden to keep thine heart with all 
f Prov. 4.23. Eph. 4.26.  diligence. If David kept it will't not thou keep it? If Esaias 
g Es. 6.5.  had polluted lips, who said, Woe is me I am a man of polluted lips. If the Prophet of the Lord had unclean lips, how should we have clean? And to whom is it written but to every one of us, 
h Ecclus. 28.24.  hedge thy possession with thorns, bind up thy silver and gold, and weigh thy words in a balance, make a door, and a bar for thy mouth? Thy possession is thy mind, thy gold is thine heart, thy silver is thy speech. The words of the Lord are 
i Psal. 12.6.  pure words as the silver tried in a furnace of earth fined seven times. A good possession likewise is where is a good mind. Lastly, there is a precious possession where is a man unpolluted; Hedge thou therefore this possession, trench it round with godly thoughts, fence it with godly cares, lest the unreasonable passions of the body rush in upon it, lest noisome motions invade it, lest the passengers spoil the vintage. Take heed to the inward man, do not neglect it, and loath it as a thing of nought, because it is a precious possession. And worthily precious, because the fruit thereof is not fading, and temporary but stable and steadfast, bringing eternal salvation. Husband 
k Break up your fallow ground, and sow no longer among the thorns, jer. 4.4.  well thy possession, that thou mayst have thy tillage prepared, bind up thy speech that it be not luxurious, that it be not lascivious, and lest by much talk it rake into thy bosom many sins, let it be with restraint, and held strongly within the banks. An overflowing river soon gathereth dirt. Bind up what thou conceivest, let it not be lose, and dropping out, lest it be said of 
l Es. 1.6. Non est malagma ponere in our author, in the vulgar translation curata (referring it to Plaga before) medicamine. Whereby we may see the translation which he used was another: yet in neither is the Hebrew word zora expressed, which seemeth to be as much in sense as mazor percussio vulneris, and therefore rendered by Arias Montanus compressa sunt, by Tremel. and jun. exprimuntur.  thee thou art not wrapped or bound up, nor made supple with oil, nor 
m Psal. 4.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuxta Sept. Hebr. rigzu of rugaz signifying to tremble with fear, or anger, meaning tremble, or be angry against yourselves in respect of your sins, 2 Cor. 1.11.  cured by medicine of thy swelling tumours. Sobriety of mind hath its raines with which it is guided and governed. Set a door before thy lips, that they may be shut when they ought, and sealed up with all diligence, lest when thou art provoked thou break out with thy voice into anger, and so rendrest reproach for reproach. Thou hast heard it read to day, ⁿ be angry and sin not. Therefore if we be angry, because a natural affection over which we have not power, let us beware lest evil speech proceed from us, that we fall not into sin. Let thy words be under the yoke, and balance, that is, in humility, and measure, and so thy tongue may be made subject to thy mind; Let it be restrained with the bonds of the bit, let it have its coercive curbs whereby it may be checked at thy pleasure; Let no speech proceed from thee until it be exactly tried according to true measure in the scales of justice, that thus may be found soundness in the sense, weight in the sentence, and in the words discretion.   

CHAP. four Let not affection, but reason draw us to speak. For we following our affections, the invisible enemy lies in wait, and winding himself into our speech ensnares us.  
THese things if any one observe he thereby becomes meek, gentle, and modest. For in watching over his heart, and bridling his tongue, neither speaking until demand be made, until due examination first used what is to be spoken, what is not to be spoken, and mature consideration how it may best fit the time, place, and persons, is modesty, gentleness, and patience undoubtedly exercised by him: yet so fare forth that out of his indignation and anger, he break not out into speech, he show no token of passion, no flame of heat, no prick of fury in his words: Lastly, so that his outside of speech, which ought to commend his inside, do not bewray and lay open some vice residing in his manners: For then especially the adversary lieth in wait to entangle, when he seethe some passions stirred up in us, than he putteth fire to the touchwood, every way hath his wiles in a readiness; Where not without cause (as ye have read to day) the Prophet saith, because he hath delivered thee from the snare of the hunter, and from that word of 
a Psal. 91.3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. middeber chavoth of chavah a grievous pestilence.  asperity. Symmachus hath called it the word of irritation, others of perturbation. The snare of the adversary is our speech, but our speech itself likewise is no less an adversary to us. We speak for the most part what the enemy catcheth before it fall to the ground, and woundeth us as it were with our own sword. How much more tolerable is it for us to perish with another's sword then with our own? The adversary therefore is an espial into our armoury, and sharpeneth and shaketh together his own darts. If he shall see that we are moved he fasteneth his sting, that he may blow the coals of garboils. If I shall let slip an unseemly word he draweth his net, and encloseth that in. Sometimes he layeth for me the possibility of revenge, that while I desire the same, as one overhasty upon hot blood, I may catch myself in the trap, and work mine own downfall. Wherefore whosoever perceiveth this adversary to be present, he ought much more carefully to keep centinel here in this quarter, where the tongue is more than half quartermaster, that so being barred from his entrance, he may the better be beaten off from his harbour. But alas! how few be they that discern this invisible enemy?   

CHAP. V That when carnal enemies instigated by Satan provoke us to reviling, we ought to overcome them by patience. David's example suffering the railing of 
a 2 Sam. 16.5.  Shimei is inferred as a proof hereof.  
But he also is to be shunned which is visible whosoever he be that provoketh, whosoever he be that inciteth, whosoever he be that exaspereth, whosoever he be that giveth the first breath, that suggesteth the first blast to kindle the coals to luxury, and lustfulness. When some one therefore doth rail at us, doth vex, provoke to violence, stir up to wrath, then let us exercise silence; then let us not be ashamed to be dumb. For he is a very sinful wretch, that provoking, that offering injury is desirous therein to make us like himself. To shut up the matter if thou holdest thy peace, if thou seemest not to regard whatsoever he speaks, he is wont to say, why art thou mute? speak if thou darest? but thou darest not, thou art put to a nonplus, I have made thee lose thy tongue; If therefore thou be silent he is more molested, and ready to break with anger, because he thinks himself overcome, scorned, deluded, and contemned. If thou answerest again, he thinks himself a better man than thou, because he finds thee such an one as himself. If thou forbear it shall be said, that fellow reviled this man, but he despised it. If thou rendrest reproach for reproach, it shall be said, that both of them reproached each other. And so neither of you are requited, but both condemned. Therefore this is the study of an evil man to provoke me to the like words, to the like deeds to his own. But it is the part of a just man to pass by them, to say nothing, to retain the fruit of a good conscience, to commit more to the judgement of good men, then to the insolency of any accuser, and to content himself without any further respect to the gravity of his own carriage; This is to abstain from good 
a Psal. 38.2.  words; Because he is guilty to himself of no evil, he ought not to be moved with false accusations: neither to esteem the weight of another's contumely above his own due testimony. This he may do, and yet contain himself within the bounds of humility. But if he would not seem thus fare to be humbled, he pondereth these things in his mind, and so speaks to himself. This man of set purpose, that my person may be had in contempt speaketh such things against me to my face, as if I were not able once to open my mouth by way of replication. Why may not I in like manner produce against him what may gall him? This man for the nonce how doth he me injury, as if there were not manhood in me, as if I were not able to avenge myself? How grievous things doth he lay to my charge, as if I could not find out matter of greater aggrievance against him? He which useth any such speech, or nourisheth any such thought, is not a meek and humble minded man, is not free, but troubled with a dangerous tentation; For the tempter it is that thus turmoileth his thoughts, that foisteth into his pate such an opinion. That evil spirit in these straits, causeth commonly some bad companion to close with him that may buzz such things in his ears; But thou being fixed upon the rock, stand fast in thy resolution of forbearance. If a servant upbraid, he that is righteous is silent. If he that is weak breaketh out into contumely, the righteous openeth not his mouth. If a poor man come with a wrongful complaint, the righteous is nothing moved to make answer. These be the weapons of the just in yielding to overcome, in flying to be made Lords of the field. No otherwise then those skilful 
b The Parthians whose manner was to shoot flying away.  darters who by recoiling are wont to gain the day, and by running away to pierce the pursuer with sorer strokes.   

CHAP. VI The example of David's 
a See the great difference between the Christian philosophy here, and that Ethnic in Homer, advised even by Minerva herself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad. lib. 1.  patience.  
FOR what need is there that we be moved when we hear contumelies? Why do we not imitate him who saith, I was dumb, 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 he hath done it also. For when Shemei railed on him he held his peace, and though he had many armed men about him, yet did he not retort aught savouring of revenge, yea repelled with the high courage of a patiented spirit the instigation of the son of Servia. He went therefore as one dumb, and humbled to the dust he went as one mute and not moved at all, no not with the inexpiable infamy of a 
c Against God only had he sinned, and belonged to Nathan not to him to reprove it, and because purged before with the tears of repentance, Psal. 51.17. and cleansed with hyssop in the blood of the Lamb not now to be objected.  murderer, and man of blood, howbeit he knew himself to be disposed in his own affection to meekness. He was not therefore moved with whatsoever revilements, for that a conscious acknowledgement of his other good works did abound in his meditations. Therefore he which is soon moved with injury, while he would show that he hath not deserved it, maketh himself seem worthy of contumely; Wherefore he is better that contemneth injury, than he that grieveth, and groaneth under it. For he which contemneth it, as if he 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 Psalm 39 is admirable, not only for the commendation of silence, but also for the contempt of humane things.  
NEither writing to ye my sons have I used the proem of this Psalm which the Prophet gave to be sung to holy Jeduthun, without due consideration. I myself being delighted with the profound sense, and worthy sentences of the same do persuade you to embrace it with all care. For we have observed by those things which we 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 chief grounds of virtues, to be taught as arising from this psalm. 
S. Ambroses motive to write of Offices, was his meditations upon Psalm 39  While therefore I considered with myself upon the contents of this psalm, it thereupon entered into my mind to write concerning offices. Of the which argument also, if certain studying philosophy have written, as Panaetius and his son among the Greeks, Tullio among the Latins. I thought it nothing out of our element and study of Divinity, for myself in like manner to write thereof. And as Tully undertook the same for the instruction of his son, so do I, my sons, for your better information. Neither do I less love you whom I have begotten in the Gospel, then if I had received you from God in the holy bond of wedlock. For nature is not a more vehement motive to love then grace. Verily we ought more to love them whom we believe shall be ever with us, than those who shall remain only with us in this world. Those natural children are oftentimes such as do degenerate and bring discredit upon their father: you we have made special choice of, that our love might be unchangeable. Therefore they are beloved of necessity, which is not a fit mistress, and of continuance enough for everlasting love: you in judgement, whereby a great weight to enforce love, is laid upon the neck of charity itself 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 do agree (as being both lovers of wisdom) let us see whether the subject itself that is to write of offices, be a thing sitting only for the Schools, and not found also answerable to the sacred Scriptures. When we went on fairly in reading the Gospel 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 be said to be a matter within the lists of our calling. For it came to pass, saith he, when Zacharie the Priest was stricken dumb in the Temple, and could not speak after the days of his 
b Luk. 1.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Office were fulfilled, he departed to his own house. We read therefore that we may treat 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 do 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.  
But 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 we meet with two things honest, and two things profitable, than 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 pertains to the honour and honesty of life. The second to the commodities, plenty, riches, possessions belonging thereto. judgement of election to be under them. So they. But in our measure nothing is comely and honest, but what goes under the form of future, rather than of present condition: and we define nothing profitable, but what profits in the cause of life eternal, 
A difference between Christian and Ethnic Philosophy, that the one seeks after the present and secular, the other the future and celestial.  not any thing that serves for present delectation. Neither do we place commodity in the goods of this life and abundance of riches, but think these a discommodity rather if they be not rejected, and to be esteemed a burden to have them rather than a loss to spend them. The work of our writing therefore is not superfluous, because we estimate office by another rule than they. They hold profit to consist in the goods secular, we reckon these for damages: because he which receiveth them here as the rich man, is crucified in the life to come, and he which suffereth here as Lazarus, finds comfort there. Furthermore, they which read not what they have delivered, let them read if they please what we set down, not looking after a store-house of words, and art of speaking, but the simple grace of things.   

CHAP. X. Of comeliness, and that the first office is the moderation of the tongue.  
BUT in our writings we have set comeliness in the first room (which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we are instructed and taught to do when we read thus, 
a Hebr. leca dumijah thehilla Psal. 65. tibi silens laus, Treme. jun. certa laus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sure praise without contradiction, intimating an orderly, due, and comely observation thereof, 1 Cor. 14.40.  A song well beseemeth thee, O God in Zion, or to render it in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Apostle saith, speak things that 
b Tit. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  become wholesome doctrine. And in another place; It became him by whom are all things, and for whom are all things, seeing that he brought many children to glory, that he should consecrate the Prince of their salvation through afflictions. Was Panaetius, was Aristotle, who himself also disputed of office before David, seeing that Pythagoras himself whom we read to have been more ancient than Socrates did follow the Prophet David, 
c Hebr. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and from him gave the law of silence to his scholars? But Pythagoras that he might forbid his scholars the use of speaking for five years: David not that he might diminish the gift of nature, but that he might teach how to keep watch for the well ordering the speech. The one that he might instruct in not speaking to speak, the other that in speaking we might rather learn to speak. For how can there be doctrine without exercise, or proceeding without use? He that will attain to military discipline is always exercised in arms, and as one being in a readiness, as it were, doth practise before hand how to handle his weapon, how to order the field, and in resemblance pretends an enemy, sets him in a sort before him to combat with him, and that he may grow skilful and strong to shoot, he doth either make trial of the force of his own arms, or avoideth the strokes of his adversaries, and ever goes out with a watchful eye. He which would govern a ship on the seas, with stern, or rudder, or drive with oars, doth first assay what he is able to do in the river. They which affect the sweetness of singing, and the excellency of the voice, strive before by little and little, while they practise to sing, to raise up their voice. And they which by the strength of the body, and lawful combat in striving for masteries desire the garland, continuing in the daily use of wrestling, and hardening their limbs attain to endure labour with patience; yea nature itself doth teach us in little children that they may learn to speak, how that they muse before hand upon the sounds of words. Therefore the sound is a way for to stir up, and a school for exercising the voice. Wherefore such as will learn to speak circumspectly, let them not deny what belongs to nature, but what belongs to moderation, that let them observe, no otherwise then as an espial upon a beacon, let them see to that by watching, not by sleeping. Every thing by our own private, and domestic practice receiveth increase. Therefore David was silent, not always, but for the time, neither did he spare to answer always, but to the adversary incensing, to the sinner provoking. And as he hath elsewhere, he was as a deaf 
d Psal. 38.13. viz. against such as talked wicked things, imagined deceit continually, went about to do him evil, and to take away his life, v. 12.  man, and heard not, and one dumb not opening his mouth, and because it is written in another place, 
e Prov. 26.4. he must not be answered according to his wicked talk, nor consented to in his naughty deeds, but in v. 5. an arrogant fool ought to be answered.  answer not a fool according to his foolishness, lest thou be made like him. The first 
f james 3.2. Psal. 37.30.  Office therefore is moderation in speaking. Hereby the sacrifice of praise is 
g If in singing psalms thou joinest with the congregation, if to reading Scriptures and supplications of the Church, thou say, Amen, if to elders demands thou respectively openest thy mouth.  paid to God, hereby reverence shown when the divine Scriptures are read, hereby parents honoured; I know the most part of men for that cause to be given to speak, because they are utterly unable to shut their mouths. A wise man when he hath any thing to say, he considereth what, to whom, in what place, at what time he is to speak; In silence therefore, and in speech moderation is to be respected; And no less in deeds then in words is there 
h Eccles. 3.7.  a mean to be observed. Wherefore it is a fair course every way in office to keep measure.   

CHAPTER XI. Every Office to be in the 
a Majora sunt, vend omnia, minora, non homicidium facias, etc. Aug. lib. Serm. serm. 20●.  middle rank or in 
b Perfection of parts is obedience in uprightness of heart, not to some certain, but to all the Commandments of God. Perfection of degrees, full performance of duty according to the extreme rigour of the law.  perfection (meaning according to the perfection of parts not of degrees.)  
But every Office is either in a middle rank or in perfection, which we are able in like sort for to confirm by authority of the holy Scriptures. For we have it in the 
c Math. 19.17.  Gospel the Lord to have said; If thou wilt enter into life keep the Commandments. The young 
d V 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  man answereth which? jesus said to him, thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, thou shalt love thy neighbour as thyself. These are middle Offices, to the which some thing is wanting. Therefore when the young man had said, all these things have I observed from my youth, what lack I yet? jesus replied, If thou wilt be 
c Ille qui mutavit pro divitijs paupertatem ut fiat perfectus, non in ipso tempore quo tradidit bona sua pauperibus fiebat omninò perfectus sed ex illa die incipit speculatio Dei adducere eum ad omnes virtutes Orig. super hunc locum.  perfect, go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and 
d Deinde addidit & sequere me, ne cuiquam cum haec fecerit aliquid prodesse existimetur si non sequitur Christum. Aug. Epist. 89.  come and follow me. And before he commanded to love our enemies, to bless them that curse us, to do good to them that hate us, to pray for them that trouble and persecute us. This we ought to do if we will be perfect as our heavenly Father is perfect, who makes the Sun to shine upon the good and the bad, and the rain and dew to make fat the ground of all without difference; That is a perfect office, which the Grecians call 
e A bringing to that is right. Of which in the renewment of the person, Bernard, eò perfectiorem quisque se probat, quò ad majorem tendit perfectionem. And in the precdent Words he showeth how to grow toward it, Nemo perfectus est qui non perfectior esse appetit.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby all things are corrected which might have any slips. Mercy likewise is good, which also itself makes perfect, because it imitateth a perfect Father. Nothing doth so much commend a Christian soul as mercy, chief toward the poor that thou judge the right of nature's birth common, which doth engender its fruits for all men's use: that what thou hast thou mayest bestow with a free heart, and a liberal hand to the relief of the poor made of the same mould, of the same 
f Acts 17.26.  blood, and being thine 
g Is. 58.7. Tantò quisque perfectior est, quantò perfectiùs sentit dolores alienos. Greg. Tamen nuditas, & priuátio omnium facultatum non perfectio, sed perfectionis instrumenta sunt, as another ancient writer hath.  own flesh. Thou impartest money, he partaketh life, thou distributest thy coin, he valueth it as his own corpse, thy penny is his revenue. Moreover, he recompenseth thee with much more, when he acknowledgeth himself a debtor to thee for the preservation of his life. If thou cloathest the naked, thou clothest thyself with justice; If thou bringest the stranger under thy roof; If thou lodgest the needy, he will procure thee the friendship of the Saints, and eternal 
h james 2.5. Qui sunt qui habebunt tabernacula aeterna, nisi Sancti Dei? & qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiae serviunt, & quoth eyes opus est hilariter administrant? Aug. in Luc. Serm. 35.  tabernacles. This is no small favour. Thou sowest things corporal, and reapest spiritual. Dost thou admire the judgement of the Lord upon holy job? Admire his virtue who was able to say; I was an eye to the blind, and a foot to the lame: I was a father to the poor, and his loins have blessed me, because he was warmed with the fleece of my sheep: The stranger did not lodge in the street, but I opened my door to him that went by the way. He was undoubtedly blessed, from whose house the poor never departed with an empty bosom. Neither is any man more blessed than he that judgeth 
i Psal. 41.1.  wisely of the necessity of the poor, much misery of the weak, and needy. In the day of judgement he shall receive salvation from the Lord, whom he shall have a 
k Prov. 19.17.  debtor to him for his 
l And contrariwise the merciless shall have him a debtor for judgement, james 2: 13. The debt on the Lord's part for mercy extended, when it is no more than a mere duty, must be acknowledged to be of his continual bounty. For herein as in all other good deeds, the truth of that assertion clearly appears, Haec est in omnibus sola perfectio suae imperfectionis cognitio. Hieron. Epist. ad Theod.  mercy.   

CHAP. XII. Felicity is not estimated by external, but by internal and eternal blessings.  
But the most part of people are drawn away from the Office of dispensative mercy, while they imagine that God regards not the actions of men, or that he is ignorant of what is done in secret, of what remains in the conscience, or that his judgement is unjust, when they see sinners to abound in wealth, and to enjoy honour, health, children: but contrariwise the just to live in want, without honour, without children, in much weakness of body, in much lamentation. Neither is that a matter lightly to be passed over, when those three Kings jobs friends, did therefore pronounce him a sinner, because they saw him of a rich man to be made poor, of a fruitful father naked of children pestered with sores, rough with scars, withered with wounds, from the sole of the foot to the crown of the head. To whom holy job putteth this question, 
a job 21.8.9.  If for my sins I suffer these things, why do the wicked live? But they have waxed old, and abound in wealth, their seed is established according to their desire, and in their sight, their houses are peaceable and without fear, and the rod of God is not upon them. Which when the weak man, and not well grounded in the truth beholdeth, he is troubled in his heart, and casteth aside his good endeavours. To support this man in his weakness, holy job maketh this preface; Suffer 
b job. 21.3.  me to speak, and when I have spoken spare not to deride. For if I be reproved I am reproved as a man, bear therefore the burden of my speeches; For I shall speak that I allow not of, but for your reproof I shall produce unjust speeches. Or in truth because the verse is so; But what is it? Am I 
c Ibid. v. 4.  reproved of man? That is, man cannot reprove me as transgressing though I be worthy to be reproved: because ye reprove me not upon evident fault, but injuriously censure the deserts of mine offences; He that is weak therefore when he seethe the ungodly flourish through prosperous success, himself trodden underfoot, saith to 
d v. 14.15.  the Lord, depart from me, I will none of thy ways, what profit is there that we serve him? what benefit that we pray to him? Lo their goods are all in their own 
e In this their fantasy the wicked thus please themselves.  hands, but as for their wicked works he seethe them not. It is commended in Pluto, because in his policy he hath imposed upon him undertaking the adverse part, namely to dispute against justice, to crave pardon of what he hath spoken, as not approving the same in himself, and to confess, that what he urged under the person of an opposite, was for the cause of finding out the truth, and exacter disquisition. The which Tully doth so fare approve, that himself in his book De Republica, groweth of the same judgement. How much more ancient is job then these who first found out this course? Neither did he think that prefaces ought to be used for the surface of eloquence, but for the searching out of the truth. Incontinently therefore in the same place loosed he the knot adjoining that the candle 
f Ibid. 21.17.  of the wicked shall be put out, and their destruction come upon them. God the teacher of wisdom, and discipline not to be deceived, but to judge righteous judgement. And therefore the beatitude of every one not to be esteemed according to outward abundance, but according to the inward conscience, which discerneth between the deserts of the innocent, and the guilty, and is true, and uncorrupt in determining of punishments and rewards. The innocent dieth in the strength of his own simplicity, in abundance according to his own desire, as one having as it were 
g That is, howsoever it is with him with his full contentation of heart.  his soul satiate with fatness. But the sinner though he outwardly overflow with wealth, swim with delights, be sweetened with all manner of perfumes, and fragrant odours, yet 
* He seemeth to invert jobs words, v. 25.  spendeth his days in the bitterness of his soul, shutteth up his last breath carrying no part of his so many banqueting dishes, no part of his great substance with him save the 
h This sour sauce to his sweet meat, as he ever found here: so shall he find, and feel there.  price, and payment of his sins, which only he sweepeth away with him as his own. Considering these things deny it if thou canst, that there is a remuneration of divine justice? The innocent person remaineth blessed in his own conscience, the sinner wretched; The one also loved in his own judgement, the other guilty; The one replete with joy in his departure out of this life, the other oppressed with grief. By whom should he be absolved standing condemned in himself? Tell ye me, saith 
i Ihid v. 28.  he, where is the 
k Psal 73.20. Job. 27.19. Es. 29.7.  protection of his Tabernacles? There shall be found no sign thereof; For the life of the wicked is as a 
l Psal 55.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. Hebr. sheol which noteth generally whatsoever station of the dead, and therefore to be applied sometime to the grave, sometime to hell by synecdoche according to the argument of the place. Our author showeth immediately following his meaning to be the grave.  dream, he opened his eyes, and his resting place was gone, his delight was vanished away: howbeit even the very 
* Psal. 49.14. Heb. Es. 52.20.  rest itself, which the wicked seem to have while they live is in their grave; For living they descend into their 
m Luke 12.19.  graves. Dost thou see the banquet of the sinner? ask his conscience how it is with him. Is not the sent thereof more noisome than all graves? Thou beholdest his mirth, admirest this bodily health, his many children and abundance of wealth. Look thou more narrowly, and thou shalt perceive what ulcers, and botches he bears in his soul, what gauling, and gripings in his heart; for what shall I speak of his goods, since thou readest that his life resteth wholly upon 
n Rev. 3.17. Laodiceans were rich, because no due examination was made of themselves. Until which time conscience doth not arrest such gay Gospelers as these were: but these here be arrested strongly, as are all such whose consciences do accuse them, Rom. 2.15. be therein defiled, Tit. 1.15. or do condemn 1 john 3.20.  them, since thou knowest, that howbeit he seem to thee rich, yet in his own knowledge he is a very poor creature, and refels thy judgement of him by his own verdict? Concerning the multitude 
o job 21.8.11.  of his children, and feeling of no sorrow, what shall I say, since he miserably mourneth in his own behalf, and judgeth that hereafter he shall become childless, since also he would not his 
p Luk. 16.28.  successors should be followers of his own ways? And no marvel, for the sinner hath 
q Prov. 27.24. Psal. 123.18. & 109.13.15. & 140.11. & 129.6. Contrariwise the children of the godly an inheritance, and of continuance, Psal, 127.3.  none inheritance. The wicked therefore is his own 
r Sanguis fratris tui clamat ad me, id est, conscientiae tulipsius criminatione constringit. Ambros. Serm. 65.  execution, but the just a 
s Psal. 84.11. & 73.24.  glory and crown of 
t job. 31.36. Psal. 112.6.  rejoicing to himself. And the guerdon either of good or evil deeds is recompensed to them both of 
u Sicut in his quos elegit Deus non opera, sed sides inchoat meritum,  per manus Dei benè operentur: sic & in his quos damnat, infidelitas, & impietas inchoat paenae meritum, ut per ipsum paenam malè operentur, August. in Epist. quadam Proposit. ex Epist. ad Rom Nemo laeditur nisi à scipso.  themselves.   

CHAP. XIII. God, even then, when he is not so thought to do, governeth all things that he hath created.  
BUT return we to the purpose, lest otherwise we may seem to have passed by our 
a Chapter 11.  division. Because we have 
b Chapt. 12.  already met with their opinion, who seeing certain wicked rich men living in pleasure, honour, and authority, when most of the just live in want, and weak estate, think strait way thus with themselves, surely it is so now, as the Epicures say, God regardeth us not: or as the notoriously mischievous rout imagine, that God is ignorant of the actions of men: or if he hath knowledge of all things that then he is an unjust judge, seeing he suffreth the good to be pinched with penury, the bad to be glutted with plenty. Neither was it a superfluous excursion, that to such their opinion, who judge them happy, seeing they think themselves miserable, their own affection secretly suggesting how it is with them might answer. For I suppose they would more easily give credit to themselves, bearing in their bosoms the burden of their own evil then to us. After the performance whereof, I make it no hard piece of work to confute the rest. And the first assertion of them, which think that God hath no care of the world: as if Aristotle who affirmeth, that the providence of God descendeth down no lower than the Moon. For what workman doth neglect the care of his work? Who doth forsake and fail to support that which upon serious consultation he hath framed? If the imposition of government be an injury to him, for him to fashion it, was a greater: sithence not to have made any thing was no injustice, but to neglect what thou hast once made, is want of mercy in the highest degree. If so be that these either deny God to be their Creator, or think themselves to be of no better account then to be numbered among savage, and brute beasts: what may we say of them, who under this pretended injury condemn themselves? They themselves aver that God 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specto, carefully to look into or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he runneth and passeth through all. Prov. 13.3.11.  goeth through all, and all things consist in his power, that his force and majesty doth pierce through all the elements, the earth, the seas, the air, the fire: and do they think it an injury done to him, if the knowledge of his divine Majesty do penetrate, and enter into the mind of man, than the which we have nothing of more price? But the 
d Epicurus.  great Master of these men's profession as a belligod, drunkard, and patron of all voluptuousness, the Philosophers themselves reputed sober do deride. For what, shall I speak of the opinion of Aristotle, who holdeth God to be contained in his own bounds, and to live in a prescript manner in his kingdom, no otherwise then the fabulous Poets have feigned, who report the world to be divided into three, to one the 
e To jupiter heaven, to Neptune the sea, and hell to Pluto.  heaven, to another the sea, and to another hell, to have fallen by lot, and that in a coercive kind of government, and with that caution, that the charge of each exceed not the limits, lest upon usurpation they fly out into contention. In like sort therefore he affirmeth that as God hath no care of the sea, nor of hell, no more hath he of the earth. And how do 
f The assertion of these in respect of providence, as our author lays it out, is worse. For the Poets assign to their feigned Gods the government of the whole world in their several regiments, which these deny. If therefore Aristotle with his scholars the Peripatetics do, as is here alleged, they are doubtless justly to be blamed. The world to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without beginning, and the abnegation of particular providence in God, I assure myself, these may be truly charged with.  they themselves exclude the Poets whom they follow?   

CHAP. XIIII. God to pass by nothing, is proved by the testimony of the Scriptures, and by the example of the Sun, which albeit it be a creature, yet either by its light, or heat doth penetrate all things.  
THat now doth follow to be resolved, whether, if the care of his work hath overslipped him, whether the knowledge thereof hath overslipped him likewise. Therefore he which planted the ear 
a Psal. 94.9. Jer. 17.10.  doth he not hear? he which form the eye doth he not see? He that teacheth man knowledge doth not he know? The holy Prophets were not ignorant of this vain opinion. David bringeth in such as were puffed up with pride, for what savours so much of pride, when themselves are under the wrath of God for sin, so to censure other sinners as unworthy to live, thus to break out, Lord how long shall the wicked? how long shall the wicked triumph? and afterward, the Lord shall neither see, neither shall the God of jacob 
b Psal. 29.7.  regard. To whom the Prophet replieth, understand 
c Ibid. v. 8.9.  ye unwise among the people: and ye fools when will ye be wise? he which planted the ear shall he not hear, or he which form the eye doth not he consider? or he which chastiseth the nations, shall not he correct? he which teacheth men knowledge shall he not know? The Lord knoweth the thoughts of man that they are but vain? He which deprehends what is vain, knows he not what is done, and is he ignorant of what himself hath made? Can it be that the workman should not know his own work? Let it be but a man that sets himself on work, there is nothing so secret under his hand, but he taketh notice of it, and hath no knowledge of his work? There is therefore somewhat of deeper profundity in the work then in the worke-master; and that he hath made something above his own reach, the worth whereof the author cannot comprehend, and how it stands with his affection is hidden from the umpire? Thus much for them. But the testimony of God himself is sufficient for us, speaking on this wise, Lord searcheth 
d jer. 17.10. Luk. 5.22.  the reines and the heart. And that in the Gospel of the Lord jesus, Why think ye evil in your 
e Luke 6.8.  hearts? For he knew that they thought evil. And the same Evangelist witnesseth afterward saying, For jesus knew their 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thoughts. Whose judgement whom shall it not be able sufficiently to move, if we consider what those men have done? For they will no such judge, whom nothing may deceive, to be above them. They will not attribute the understanding of secrets to him at whose hands they fear the discovery of them. But the Lord in like manner knowing their words (as it were to meet with them) hath delivered them over to darkness. The thief, saith he, 
g job 24.13.14.15:  shall be in the night, the eye of the adulterer shall wait for the twilight, and say, no eye 
h Es. 29.15 Woe unto them that dare seek to hide their counsel from the Lord: for their works are in darkness, and they say, who seethe us? and who knoweth us?  
h Ecclus. 23 18.  shall see me, and shall disguise his face. For every one that flieth the light loveth darkness, being desirous to lie hid: When in truth he cannot hide himself from God, who hath a sight of what is done in the bottom both of the deep, and minds of men, neither of what alone is already past, but of what may come to pass hereafter. So he in 
i Ibid. v. 21.  Ecclesiasticus in like sort, Who seethe me, I am compassed about with darkness, and the walls hide me, whom need I to fear? Though when he lieth upon his bed he hath these thoughts, yet when he thinks not upon it is he taken, and he shall be put to shame, because he would not understand the fear of the Lord. But what is so absurd as to imagine, that any thing is hid from God: when the Sun the minister of light penetrates even the closest places, and the force of his beams breaks into the lowest foundations, and innermost chambers of the house? Who can deny the bowels of the earth, bound before with the ice of the Winter, to be made warm with the temperate heat of the spring? The secrets of the trees find as well the vigour of heat as of cold, in so much that their roots either whither with the cold creeping in, or wax green with the fostering of the Sun. To conclude, when the clemency of heaven smiles upon the earth, she openeth her womb, and poureth forth all manner of fruit. If therefore the beam of the Sun spreads forth his light over the whole earth, and cannot be shut out, but will make an inroad into the most obscure corners, notwithstanding the obstructions of iron bars and thick folding doors: how can it possibly but be, that the incomprehensible splendour of the allseeing eye of God should wind itself into the thoughts, and hearts of men, especially they being the works of his own cceation? But those things which he hath made doth he not see? and harh he devised that what he hath made should be better, and more powerful than himself is, who made it, and such as should exceed the capacity of the maker? He hath therefore engrafted such virtue, and power in our minds, that himself when he would cannot comprehend it.   

CHAP. XV. Such as be displeased that it goeth not prosperously with the good, and very successfully with the evil, the examples of Lazarus, and Paul ought to satisfy.  
WE have absolved two questions, the one that the Lord governeth the actions of men, the other that he hath knowledge of their ways: and as we suppose we have not unfitly fallen upon such disputation. A third question of this sort remains: Why sinners do abound in riches and wealth, do continually banquet, being void of grief and mourning, but the just live in want, and are troubled with the loss either of wives, or children? Whom that 
a Luke 16.19.  parable in the Gospel ought to satisfy, that the rich man was clothed with silk and purple, and fared deliciously every day, but the poor man full of sores gathered up the crumbs that fell from his table; but after the death of them both, the poor man was in Abraham's bosom in rest, the rich man in torments. Is it not evident from hence that either rewards, or punishments do wait for men after their death? And rightly, because in the race there is labour, after the race to some shall be given victory, to others infamy. Is the garland given, or the crown bestowed upon any until the race be ended? 
b 2 Tim. 4.8.  Paul speaketh worthily, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me the crown of righteousness, which the Lord the just judge shall give to me in that day, and not to me only, but to all them that love his coming. He saith in that day not here. Here did he strive as a good champion in labours, in perils, in shipwrecks, because he knew that through many 
c Acts 14.22.  tribulations we must enter into the kingdom of heaven. Therefore no man can receive the reward, but he that shall strive lawfully. Neither is the victory glorious, but where be conflicts 
d Whereby lazy lubbers, and full bellies, drowned in worldly delights stand justly excluded.  full of labour.   

CHAPTER XVI. Making mention of the beatitude out of the Gospel, he affirmeth labour here to receive a reward in heaven, putting down for illustration the example of champions, and spectators.  
IS not he unjust, who expecteth a reward before the combat shall be absolved? And therefore the Lord in the Gospel saith, blessed are the poor in spirit, for theirs is the kingdom of heaven. He said not blessed are the rich, but blessed are the poor. There beginneth blessedness according to divine judgement, where humane calamity is thought to begin, Blessed are they that hunger for they shall be satisfied. Blessed are they that mourn, for they shall be comforted. Blessed are the merciful for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are they that suffer persecution for righteousness sake, because theirs is the kingdom of heaven. Blessed are ye when men revile you, and persecute you, and shall say all manner of evil sayings against you for righteousness sake, be glad and leap with joy, for great is your reward in heaven. He hath promised a reward to be rendered hereafter, not presently, in heaven, not in earth. Why dost thou require that in one place which is due in another? Why dost 
a 1 Cor. 9.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, velint quasi decurso stadio ad carceres a calce revocari.  preproperously call for a crown before thou overcommest? why dost desire too too hastily to 
b The father alludeth to the custom of wrestlers, who preparing for the game first anointed themselves with oil, than cast dust upon themselves, which after the game was ended, they wiped away.  wipe off the dust, and to take up thy rest? why dost delight to banquet before the race be broken up? As yet the people look on, as yet the combatants 
c Solvatur for dimittatur, Solve mares Virg. 2. Geor  are upon the place of exercise, and dost thou now desire to be at ease But peradventure thou mayst say, why do the wicked rejoice? why do they riot? why do they not labour also with me? Because they who have not subscribed, nor given up their names as wrestlers for the garland are not held to the burden of the combat. They who have not entered the lists of the race anoint not themselves with oil, daub not themselves with dust. Upon whom glory resteth, upon them injury waiteth. The sweet perfumed, and the embalmed stand beholding, are regardless of the challenge, the scorching Sun, the smothering dust, the sweat, 
d In stemmate sunt for facinore, or in scammate, which was the place upon which the wrestlers strove.  the showers can by no means endure. The Champions therefore may justly say to these, come ye, labour with us. What will be the answer of these beholders, but that we here in the mean time do judge, but at the length if ye shall overcome, ye without us will challenge the crown of glory? Wherefore such who have placed their studies in delights, in riotousness, robberies, gains, honours, are rather spectators than soldiers, They reap the commodity of them that labour, not the desert of virtue. They give themselves to ease, they accumulate riches in great abundance by their craft, and dishonesty, but are sure to pay well at the last though late, the due penalty for their offence. Thus the rest of these is in hell, thine in heaven; the house of these in the sepulchre, thine in the select palace of Paradise, To this purpose Job 
e job 21.32. In congery mortuorum vigilabit ijskod a shakad, and so rendered by Arias Montanus.  speaketh well, that these shall awake in the heap of the dead, because there they cannot have the sleep of rest which he had which rose from the dead. Do not thou understand therefore as a child, do not 
f 1 Cor. 13.11.12.  speak, nor think as a child, neither as a child claim what belongs to riper years. The crown belongs to those that are perfect. Stand in expectation of the fruition of what is perfect, when thou shalt see, not in a figure and riddle, but face 
g 12.  to face, the portraiture itself of the naked truth. Then shall be revealed why this man, that was wicked, and a robber of others was rich, another mighty, another full of children, another lifted up to honour. Perhaps it was that at that day it may be said to the extortioner, thou wast rich, why then didst thou take by violence from others? Need compelled thee not, neither did poverty constrain thee. Did not I then give thee wealth that thou mightest have no excuse? Perhaps it was that it might be said to the mighty; Why didst not thou being able assist the widow, the succourless and such as suffered wrong? What, wast thou weak? waste thou not of power to secure? Therefore I have made thee potent that thou mightest not use violence toward the impotent but repel their oppression; Is it not written for thee, deliver him that suffereth 
h Eccl. 4.9.  wrong? Is it not written for thee deliver him that suffereth wrong. Is it not written for thee, deliver the poor 
i Psal. 82.4.  and needy, save them from the hand of the ungodly? Perhaps also it may then be said to him that hath many children, I heaped honours upon thee, I have bestowed upon thee an healthy body, why hast not thou followed my precepts? O my servant what have I done to thee, or wherein have I grieved thee? Have I not given to thee children, conferred upon thee honours, bestowed upon thee welfare? why didst thou deny me? why didst thou think that thy deeds should not come to my knowledge? why didst thou lay hold of my blessings, and despise my commands? To conclude thou mayst take an example from judas the traitor, who was both an Apostle, and chosen out among the twelve for the stewardship, and had the bags of money for distribution to the poor committed to him, lest he might seem as it were one without honour, or for poverty sake to have betrayed his Lord. And did his Lord therefore that he might be justified in him, bestow these preferments? yea that he not as one exaspered by injury, but as one dealing by collusion under colour of friendship might make himself obnoxious to a greater offence.   

CHAP. XVII. The Offices of young men, and examples proposed, and set before the eyes of them of his age.  
BEcause therefore it sufficiently appeareth, punishment to be ordained for Vice, praise, and recompense for Virtue. Let us take in hand to speak of the duties which ought to be found in youth, that the studies of good actions may grow together with age. It is the part of the younger sort desirous to be good, to have the fear of God before their eyes, to honour their parents, to reverence their elders, to preserve chastity, not to despise humility, to love gentleness, and shamefastness. Which had, are an ornament and grace to their younger years. For as in ancient year's gravity, in manly age cheerfulness: so in youth modesty, and bashfulness is commended as a certain special property, and dowry of nature. Jsaac fearing God, as the towardly son of his father, the promised, and hopeful child yielded honour so fare forth to his father, that rather than he would be disobedient to his will, he 
a Genes. 22.9.  refused not death. joseph also when he had dreamt that the Sun and Moon, and Stars should do 
b Genes. 32.9.  reverence to him; yet with all sedulity did he obey his father: So chaste was he, that he would not hear an immodest word, so humble was he, even to the undergoing of servitude, so shamefast was he, even to flight, when he was tempted to dishonesty, so patiented was he, even to enduring of imprisonment, so easily was he brought to remit injuries, and so forgetful of them, that he recompensed them with 
c Genes. 50.21.  remuneration; whose modesty was so great, that his chastity being assaulted by a woman, he chose rather to leave his garment in her hand, and flee, 
d Genes. 39.22.  then to be found unchaste, and so sin 
e v. 9  against God. Moses 
f jerem. 16.37.18.20.  also, and 
g 38.27.  jeremy chosen of God to declare his Oracles to the people, which they were able to have done by virtue of the grace and authority they had, under the veil of modesty excused themselves.   

CHAP. XVIII. Of the virtue of 
a Verecundia.  modesty, which chief shined in the holy Mother of God, and that the gesture of the outward, very often shows the quality of the inward man.  
WHerefore fair is the face, and sweet is the grace of the virtue, modesty, which is not only seen in thy deeds, but also in thy speeches themselves, that they exceed not the mean, that they sound out nothing unseemly. For the mirror of the mind doth for the most part illustrate itself in the speech; Let modesty so poise the sound of the voice, that being strained it offend not the ear. In the matter of song the first discipline is modesty, likewise in the whole course of speaking, in the degrees of singing to the instrument of music, or in tuning, or composing the voice, or lastly in fashioning sweetly the tongue in the beginning, and first entrance, blushing, and awfulness hath ever been commendable, and much graced the proceed. In silence also itself wherein is the rest, and repose of other virtues, modesty beareth no small stroke. If it be thought to proceed from childishness or pride, it is accounted a reproach, if from modesty it is reputed a praise; Susanna was silent in danger, & did judge the loss of life to be less than the loss of modesty, neither did she think, that the preservation of her weal, was to be bought with the peril of such a wrack. She poured out her complaint to 
a Sus. v. 41.  God, to whom was ever a passage given for chastity to open her mouth, though abashed, & closed up, when she beheld the impudent foreheads of faithless accusers; For there is bashfulness in the very eyes, that a modest woman cannot look up on men, but avoideth their sight. Neither is this the praise of Chastity only: for Modesty is the companion of shamefastness, by whose society, chastity is more secure; for shamefastness is a good companion for the well ordering of chastity: for lending her hand, and leading forward to the preventing of the first, and most fearful assaults, suffereth not chastity to be ensnared. This is that which in her entrance into knowledge is chief commended to the readers in the Mother of our Lord, and it is laid down there, as a rich testimony how worthy she was to be chosen, and advanced to so high an honour, that being in secret, solitary in her 
c Luk. 1.20.  chamber, and saluted by an Angel, she held her peace, and again, that she was 
d v. 29.30.  moved with his coming in unto her, because the countenance of a virgin is troubled at the sight of the male sex, especially of a stranger. Therefore although she were humble, and courteous, yet for modesty sake he saluting her, she saluted him not, nor rendered him again any answer, until she had knowledge of her conception by the Holy Ghost, and that to this end that she might learn in silence, the divine quality of the fruit of her womb, and lest by her speech she might happily some way gainsay the voice of the Angel. In prayer also itself modesty doth much please, and doth procure much grace with our GOD. Did not this prefer the 
e Luke 18.15.  Publican, and commend him which durst not lift up his eyes to heaven? 
f  vocabula corum defamata, & deformia cum ipsis viderentur, Gellius.  Therefore he is more justified, and that in the judgement of the Lord, than the Pharisee, whom presumption foully deformed, and justly defamed: Wherefore let us pray in the sincerity of a meek, and quiet spirit, which is a thing in the sight of God much set by, as 
g 1 Pet. 3.8.  Peter saith: Great therefore is modesty, which also, when it is more remiss in her right, usurping nothing to herself, challenging nothing, and more contract, bounding herself within her own power is rich and powerful with GOD, with whom no man is freely rich. Modesty 
h Dives est modestia quia portio Dei est.  is rich, because the Lord's portion. Paul hath commanded prayer to be brought to GOD in 
i 1 Cor. 7.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sobrietas quae in Christianis perpetua est, debet species esse jejunij. Calv.  modesty and sobriety. He will have this to be first, and the forerunner of prayer, that the supplication of a sinner be not in ostentation, but spread over with the veil of shamefastness, look how much more modesty it bringeth in through the remembrance of sin, so much more plenty of favour doth it demerit. Modesty likewise is to be observed in the motion of the body, gesture, and gate. For the disposition of the mind is seen in the state of the body. Hence the hidden man of the heart is either lighter, or more boasting, or more troubled and obscure: or contrariwise more heavy, more constant, more pure, and more ripe. For the motion of the body is a kind of speech of the mind. Ye may remember (my sons) a certain friend, when he seemed to commend himself for his sedulity in duties, for this only cause notwithstanding, not to have been received by me into the Clergy, for that he carried himself very unseemly in his gesture; Ye may remember also another, whom when I found to be already admitted, I commanded never to go before me, because with the stroke of his insolent gate he much wounded mine eyes And this I speak, because when after an offence he was restored to his office, against this only I take exception, neither was I deceived. For both of them departed from the Church, cast off their profession: so that what their gesture did bewray; the same at length did the treachery of their mind demonstrate. For one of them in the time of infestation of the Arrian heresy forsook the faith, the other lest he should be called into question to the loss of his money, which he much desired to keep, denied himself to be a priest after our profession. The image of lightness appeared in their gate, and a certain picture of runagate scoffers. There be some which by walking leisurely, and stately, imitating the gesture of stage-players, and as it were certain Pageants, and shows represented in pomp, and triumph, that as oft as they step forward, seem to keep certain measures. Neither do I think it fit to walk hastily, unless when some cause of danger, or just necessity shall require. For we see such as go apace being constrained, to pant, and blow, to wring, and wrest their mouths, and disguise their countenances; to whom if there be wanting a cause of just festination, it is a wart in the face of our conversation, and of just offence. I speak not of those, which use properation very seldom, and also in the forenamed respects: but of such, with whom by daily, and continual custom it is turned into an habit, and another nature. I allow not therefore in those that they should be as the portraiture, and shape of statues, nor in these that they should be as ruins of things shaken, and shattered in pieces. There is beside these a manner of gate, which is approved, wherein namely there is the semblance of authority, the weight of gravity, the step of tranquillity: but so if study for the attaining, and affectation be wanting, and it proceed from a proper, pure, and simple gift incident to nature, not coloured, not counterfeit. For nothing forged, or forced pleaseth; Let nature itself frame, and fashion our motion. If there be any error in nature, let industry correct it: admit there be want of due skill to correct, yet fail not by some means or other to correct, and redress the fault. If we look more throughly into these things how ought we to beware, and that much more, lest any unseemly thing proceed out of our mouths? For this grievously delfileth a man; For meat defileth not a man but unjust obtrectation, and obscenity of words. Hereof even the vulgar sort themselves are ashamed.  
Concerning the duty that we treat of, or belonging to our function of teaching, there is no word that falleth dishonestly, or disorderly from us, but it causeth blushing. Nay we ought not ourselves only to utter nothing uncomely, but with joseph not once to lend our ear to the same, or to whatsoever is unsavoury, who lest he might hear somewhat incongruent to his own modesty fled, leaving his garment behind him; Because he that delights to hear, provokes another to speak: we are to understand likewise that what is obscene bringeth much shame. But to observe, if any such thing falleth out by chance, how much horror distresseth? what therefore we dislike in others, can we possible conceive a liking of in ourselves? Nature itself teacheth no less, and hath explicated perfectly all the parts of the body, that it might serve both for necessity, and for ornament. But notwithstanding those, which might be comely for sight, in which the top and excellency of the workmanship placed as it were in a tower, both the sweetness of the form, and the beauty of the countenance might shine forth, and the use of exercise might be more ready, she hath left obvious and open. But those in whom there must be an yielding to natural necessity, that they might not exhibit their deformed spectacle, she hath partly corrected, and obscured in the body itself, and hath partly advised, and persuaded to cover. Is not therefore nature itself the mistress of modesty? After whose example the modesty of men (which 
k Modestiae Etymologia est à modo scientiae ejus quod deceat.  I suppose to have been denominated from the manner of the knowledge of things as might best beseem) what it hath found hidden in this fabric of our body, it hath shadowed, and covered, as that door in the Ark made overthwart the same commanded to just No 
l Genes. 6.16.  in the pattern, in the which is signified either the type of the Church, or proportion f our bodies, and therein that, by the which, as by a door, the refuse of the meats are cast out. Therefore the Master builder of all things, and Lady nature itself hath so provided for our modest carriage, hath so preserved that comeliness, and honesty in our body, that he might remove behind the back, as it were, the channels of the scouring of the streets, the emptying, and venting of our pipes, and might turn them out of the way from the sight of our eyes, lest the purging thereof might offend, and annoy them, whereof the Apostle worthily; 
m 1 Cor. 12.23.  Those members of the body which seem to be most feeble, are most necessary, and upon those members of the body, which we think most unhonest put we more honesty on, and our uncomely parts have more comeliness on. For industry imitating nature brought more grace. But it is not here to be pretermitted, that we do not only hide from the eyes, but do not so much as once call the uncomely parts by their names. Moreover, if they chance to be discovered, our faces are covered with shame, and if any do it of purpose, 'tis accounted impudency. Whence Cham the son of Noah is much blamed, he seeing his father naked derided him: but his brethren much commended, he incurred a curse, and that deservedly, they a benediction, because they cast a garment upon him. It was an ancient custom both in the city of Rome, and in other cities, that sons of ripe age, and sons in law should not presume to enter into baths or rivers, to wash with their parents, lest thereby the authority and reverence due to them might be impaired: albeit the most part also, even in the washing place, as fare as they can, do cover themselves, and for this cause, when for the rest it is not greatly material, that this portion might the rather be kept secret; The Priests of old put on linen breeches 
n Exod. 24.48.  reaching from the loins to the thighs to cover their nakedness. Aaron and his sons were commanded of the Lord to have them when they entered into the Tabernacle of the Congregation, and when they came to the Altar to minister; the reason withal and danger is added, if they neglected the same, that they should commit iniquity, and so die. Which constitution some of our order are reported at this day to observe: but the most expound it after a spiritual manner, as a caution for modesty, and custody for chastity.   

 
MOdesty truly hath her rocks, not which she herself bringeth in, but upon which she runneth, if we fall into the company of the intemperate, which under the show of pleasantness pour poison into the good, these if they be daily with us, especially at repast, play, and pastime, they weaken that manly gravity. Let us take heed therefore, lest while we give relaxation to the mind, we dissolve the harmony and comfort of good works. For use doth easily bring nature to her bent, whence I think it wisely to accord to ecclesiastical affairs, especially to the offices of Ministers to decline the banquets of strangers. Better it is that ye yourselves of that rank be hospital to them, that so by that cautelousness no place be left to reproach. The repasts, and ordinaries of strangers are their places, and meetings where they confer of business, where also it will appear how they stand affected to their appetite, and where weakness, and want of moderation will soon bewray, and discover itself. Tales creeping in of the world, and voluptuousness, thou canst not shut thy ears against them, to forbid them is accounted pride. Cups also creeping in otherwise then thou wouldst thou runnest into scandal; Is it not better, and easier for thee to excuse thyself once at thine own, then oftentimes at other men's tables? Howsoever thou risest sober, yet thy presence ought to be condemned, by reason of another man's fault. There is no need for the younger sort to repair to the houses of widows, and virgins unless it be for visitation sake, and this when they do they shall need to be accompanied with the Bishop, or if the cause be more important with some of the ancients of the ministry, why should we give occasion to secular men to speak evil of us? Those often visitations why should they be of such great authority? what if any of those younger have committed a slip? why shouldest thou endure the blame of another's fault? How many strong, and worthy men have been deceived with the bait of sin? How many have not given way to error, yet have given way to suspicion? Why dost not thou rather bestow thy times of vacancy from ecclesiastical employments upon reading? why dost thou not go to see, and visit Christ again, and again? why dost thou not hear him? we speak to him when we pray, we hear him when we read the divine oracles. What have we to do with other folk's houses? There is one house which receiveth us all. If there be any that requireth aught of us, let them rather come to us then expect that we should come to them, what have we to do with fables? our ministry belongeth to the altar of Christ, to be obsequious to men pertains not to us, that we have received, for this we have no warrant; It becomes us to be humble, meek, courteous, grave, patiented, to keep a measure, and moderation in all things; that our silent countenance no less than our speech may evidence the unblameableness of our conversation.   

CHAP. XX. Of repressing anger in thyself, and mitigating it in others.  
LET anger be taken heed of, or if it cannot be taken heed of and prevented, let it be restrained and bridled. For anger 
* Mala lex peccati indignatio, Erasmi editio Romana verò, Mala illex peccati indignatio. Melius autem ut videtur illix.  is an ill inveigler to sin, which so troubleth the mind, that it leaveth no place to reason. The first thing therefore is if it may be done, that the tranquillity of manners by a certain prefixed custom ruling over the affections, may be turned into nature. Moreover because motion, and passion is so infixed in nature and manners, that it cannot be pulled up, and utterly abolished, if it may be foreseen, let it be 
a opprimatur ratione.  oppressed by reason. But if thy mind be preoccupated, and forestalled of indignation before it could be foreseen, and prevented by counsel, that is, it might not be endangered, meditate how thou mayst overcome the motion of thy mind, how thou mayst temper, and moderate thine anger. 
b Ne vel ulcisci appetas, saltem judicandi potestatem Deo permit, Calv. That is, suppress if thou canst the very appetite, if thou canst not, leave the issue to God the righteous judge.  Resist anger, if thou art able, if thou art not able, give 
c Rom. 12.19. tending to revenge, commit it to God, to whom revenge belongeth.  place to it. jacob after a godly manner gave place to his 
d Genes. 27.44.  brother's wrath, and being instructed by the counsel of his mother 
e Rebecca according to our author, signifieth patience, but it seemeth to be derived from Rabak pingue facere, and so by consequence, that which is here employed, because where there is leannes, there lightly is pensiveness, and impatience, where fatness & fullness, a contrary disposition.  Rebecca, that is, of patience, chose rather to absent himself, and be a stranger, then to stir up his indignation, and then to return, when he should think it to be assuaged. And therefore he found so great favour with God. Further, by how much 
f Genes. 33.3.  observance, and obeisance, by how many great gifts did he reconcile his brother to him, insomuch that he remembered the satisfaction now tendered him, and remembered not the benediction before taken from him? Therefore if anger shall prevent, and forestall thy mind, and seize upon thee, leave not thy place. Thy place is patience, thy place is reason, thy place is an abatement of indignation. And if the contumacy of the answer shall move thee, and his perverseness compel thee to indignation, if thou canst not mitigate thy mind, repress thy tongue. For so it is 
g Psal. 34.13. 1 Pet. 3.11.  written, keep thy tongue and thy lips, that they speak no guile; and afterward, seek peace, and follow after it. See that peace of holy 
h Genes. 31.44.  jacob, with the which first appease thy mind: If thou shalt not prevail, lay thy raines upon thy tongue, afterward let not pass the desire of reconciliation. These things used by us, the Orators of the world have put in their books; But the credit of such moderation is his which first spoke it. Let us therefore avoid, or moderate anger, lest from hence there be exception taken against us in the matter of our praises, and an exaggerating of our vices. It is a matter of no small importance to mitigate anger: yea of no less than not to be moved at all. The one belongs to us, the other is of a natural instinct. Those harmless motions are in children, who are more ready to show kindness, than bitterness. And if children be soon moved to indignation between themselves, yet they are easily pacified, and their love reflecteth back back upon each other with greater sweetness. They are utterly to seek how to deal subtly, and craftily one with another. By no means contemn not ye these children of whom he saith, 
i Math. 18.3.  Except ye be converted, and become as little children ye shall not enter into the kingdom of heaven. Therefore also the Lord himself that is the virtue, and power of God, as a child, when he was 
k 1 Pet. 2.23.  reviled, he reviled not again; when he was smitten, smote not again. Set down therefore before hand this resolution with thyself, that as a child thou wilt forget injuries, thou wilt not exercise malice, that so all things may proceed from thee in the greatest innocency. Consider not what is rendered by others, keep thou thy place, preserve thou the simplicity, and purity of thine own heart. Answer thou not the angry man according to his anger, nor the unwise man according to his indiscretion; One fault quickly provoketh another. If thou strikest two flints together, doth not fire break forth? The Gentiles report as they are wont, in the highest stile to commend their own virtues, the saying of Architas the Tarentine Philosopher to his servant keeping his farm, which was, O thou unhappy fellow, how would I punish thee were I not angry? Abigael by her humble, and worthy deprecation pacified, and revoked David, and his army (and how much harder a thing is it to forbear words than blows) ready prepared, and exceedingly incensed to revenge the wrongs of Nabal? Whence we observe, that we ought not only to yield to such intercessions, as come in seasonably in the nick of our attempts, but to be delighted in them with gladness of heart. But for fear was he delighted with her interposition, that he blessed it, and was forthwith called back from his bloody design, he 
l Psal. 55.3.  said of his enemies, they have brought iniquity upon me, and furiously hated me, yet being thus turmoiled will ye hear what he resolved, O 
m Ibid. v. 6.  that I had wings like a dove, then would I fly away and rest. His enemies provoked him to wrath, he sought to be at rest; when he came to advise in this cause, be angry, 
n Psal. 4.4.  said he, and sinne not. The master of morality, which well knew the natural affections to be bowed rather by way of doctrine, then to be pulled up by the roots giveth natural precepts. Be 
n Eph. 4.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. ragan the Hebrew root, signifieth not only to tremble, but to be angry, as Prov. 29.  angry that is, where there is cause, with whom ye ought to be angry; For it cannot possibly be, but that we should be moved with the indignity of things; otherwise it is indeed no virtue, but too much slackness, and remissness. Be angry therefore, so that ye abstain from sin, or so if ye be angry, sinne not, but overcome anger with reason: truly thus if ye be angry, be angry with yourselves, because ye have been moved, and ye shall not sin. For he which is angry with himself, because he hath been so quickly stirred up to indignation, he desisteth to be angry with another. He that would have it appear, and be approved of by the world, that his anger is just, is the more inflamed therewith, and thereby through the heat of his spirit falleth the sooner to transgress. He is better therefore according to Solomon, 
o Prov. 16.32.  that containeth his anger, than he that winneth a city, because anger also deceiveth the strong. Wherefore we ought to take heed, lest we first fall into perturbations before reason compose our minds. For the most part, either anger or grief, or the fear of death doth discourage the mind, and appaleth it with an unexpected stroke. Therefore the best way is by due consideration, which may exercise the mind by well weighing of the consequents of things, to prevent, that it be not disturbed with sudden motions, but being restrained, and subdued with the raines, and yoke of reason, it may be made tractable and gentle.   

CHAP. XXI. Of the cogitations, the appetite, and comeliness of speech in talking and arguing.  
THere be double motions, that is, of the thoughts, and appetite, the one I say of the thoughts, the other of the appetite, not confounded, but severed and unlike. It is the part of cogitations to search, and 
a Emolere.  and bolt out the truth: the appetite stirreth, driveth forward to some action. Therefore generally in their own nature itself, both the thoughts do infuse the tranquillity of pacification, and the appetite doth shake, and shove forward the motion of doing. Let us therefore be so informed, that the thought of good things may enter upon the mind, but the appetite let it obey reason, if we would do our true intent to keep a decorum, lest our affection set upon some thing averse thereunto do exclude reason, and do not permit it to examine what belongeth to honesty. And because for the preservation of that which is comely we said before, this to be very requisite, to know what ought to be the mean to be used in our words and deeds, and because the order of speaking is before the order of doing, understand that speech is divided into two parts; That is to say, into familiar colloquy, or into a tractable, obvious to discourse and disceptation, as for example, when we argue of fidelity and justice, the rule in both must be that there be no perturbation of mind about this dispute, but that the speech be gentle, and calm, full of benevolence, and grace, and free from all contumely. Let pertinacious, and obstinate contention in familiar speech be fare removed; for this, rather stirs up vain questions than brings any profit. Let reasoning be without anger, let there be pleasantness of discourse without bitterness, admonition without roughness, exhortation without offence. And as in every action of our life we ought to beware lest too much motion of the mind exclude not reason, but let us give place to counsel: so also it is meet in speech to keep that form that neither anger be stirred up, nor hatred, nor that we express any token of our unlawful desire, or business. Let therefore such our speech be specially of the Scriptures. For what ought we rather to speak of then of good conversation, then of exhortation to the observation of divine precepts, then of the keeping, and due care of discipline? Begin we it upon ground of reason, and end we it in measure; For a tedious speech getteth not favour but indignation. But how unseemly is it, that when all conference should get grace, it begetteth that blot of disgrace an offence? A discourse also of the doctrine of faith, of the rule of continency, of the disquisition of justice, of an exhortation concerning diligence, not one always, but such as shall be occasioned upon our reading, is both readily to be taken hold of by us, and as we are able, to be prosecuted: neither such as may be too prolix, neither such as may be suddenly interrupted, lest so it might leave behind it loathsomeness, or should bewray slothfulness or negligence. Let the form of the speech itself for the better expression and ornament of the matter be simple, clear, and manifest, full of gravity and weight, not of affectate elegancy, but yet not without all grace, and neatness.   

CHAPTER XXII. Jests which Philosophers place among Offices, are wholly to be removed from the Church.  
SEcular men give many precepts concerning the manner, and form of speech, which I judge rather to be better pretermitted, and passed by: as for example, concerning the discipline of jesting. For 
a Honesta ioco & suavia sint. Eras. Edit. for joca Edit. Rom.  though jests sometimes be honest and pleasant: notwithstanding they abhor, and descent very much from the rule of the Church. Because what we find not in the Scriptures, how can we with credit, and good warrant use it? We must take heed also in fables lest we slight so great authority, turn the gravity of a more important end to sporting, toying, and trifling, to looseness and liberty of stile, Woe to you that laugh, for ye shall weep, saith the 
b Luke 6.2.  Lord: and do we require matter of laughter, that laughing here we may 
c Colligitur ex antithesi.  weep hereafter? I deem not only profuse and lavish, but all sorts of sport, and jestings in Christian speech to be declined: and yet the speech not to be uncomely, being full of grace and sweetness. But concerning the voice, I think that which is simple, natural, pure, of itself, not borrowing any way to be sufficient, but that which is sounding and singing to be inherent in nature, not to be obtained by industry. For the manner of pronunciation therefore, as an help hereunto, let it be distinct, and full of manly pith, that so it may not resemble a clownish and rustical sound, nor affect a scenical kind of vain, but a mystical, and divine harmony.   

CHAP. XXIII. Of three things which are necessarily observed in a practical life, and that it is convenient for the appetite to give place to reason.  
COncerning the form and manner of speaking, 
1. The appetite ought to submit it to reason.  I suppose I have treated sufficiently; now let us consider what belongeth to a well ordered life. Herein three things are to be observed, one that there be not reluctancy between the appetite and reason. For, in this alone our duties are made answerable to that which is comely. For if our appetite do obey reason, that which is seemly in all duties may be preserved. 2. 
2. The industry ought to be proportionable to the subject.  Another is, that we do not undertake any matter with greater, or less care than is requisite, or being small we do not make much gains about it, or being great, we do not intervalew it in our diligence. 3. 
3. Moderation ought to be used in labour with due respect to order and time.  The third is concerning the moderating of our studies and labours. Concerning also the order of things, and opportunity of times, we must not lightly pass by them, but deal therein effectually; But that is the first thing, and the foundation of all, that the appetite obey reason. The second and the third consisting of industry are the same, that is, moderation in both, in the one respectively to the employment, in the other to the order and time. The place of the bountiful dealing of God toward the form of the person of man, which is accounted his beauty: and a contemplation of dignity lieth vacant here with us. The order of things, and opportunity of times now followeth. In respect whereof we are to discuss three questions all to this one head, whether we may truly teach that in any of the Saints all things were consummate, and done in that fullness and perfection as is required? First of all therefore Abraham himself the father of the faithful being informed and instructed about the mystery of future succession, and commanded to departed out of his own 
a Genes. 12.1.  country and kindred; and from his father's house, was he not bound in affection through the multiplicity of his acquaintance, friends and affinity: yet notwithstanding did he not bring his appetite under the obedience, and command of reason? For whom would not the favour and affection of country, kindred, and of his own house delight? Even him therefore did the sweetness of these sometimes mollify, but so that the consideration of the heavenly power, and remuneration eternal moved more, did he not consider his wife to be weak for the undertaking of labour, tender for the bearing of injuries, comely to provoke the insolent, and not to be conducted forth without great danger? and yet did he not upon better consideration choose to prevent the Lords purpose by such excuses, and pretences? Moreover, when he went down into Egypt, he admonished her that she should say that 
b Gen. 12.13.  she was his sister, and not his wife. Mark of how great force his appetite was? He feared his wife's chastity, he feared his own safety, he suspected the inordinate lusts of the Egyptians: yet reason led him out ro do that devotion. For he considered that he being under the favour of God, he might be safer wheresoever he was: but the Lord being displeased, he would be in safety no where, no not in his own house. Reason therefore overcame his appetite, and made him obedient. His nephew being taken by the enemy he was not terrified, neither was he troubled with the many armies of so many and mighty Kings, but renewed the wars, and when he had enjoyed the 
c Gen, 14.23.  victory refused part of the spoils, which he himself had recovered. In the promised seed he respected not the deadness of his own body, nor of his wife's womb, and that he was now almost an hundred years old, yet beyond the use, and help of nature he blessed God. Observe how all things do accord to the point. His appetite was not defective, but struggled, and strove with him for the dominion, but was suppressed. He was of a right judgement in the managing of affairs, he was able to estimate things truly, and to discern between those of importance, and of less consequence. In his business he used moderation, and due order, took the opportunity of time for every action, and in his words he kept weight and measure. For faith, he was the first, and is for justice, the chiefest in battle, valiant in 
d Gen. 15.22.23.  victory, not greedy of gain, in his house hospital, toward his 
e Vxori sedulus: sedulus verò is dicitur, qui teste Donato & Nonnio, sine dolo & instanter intentus.  spouse specially and truly respective. His holy nephew jacob likewise delighting himself in piety, liked to live at home in holy security under the wings of his godly parents, but his mother was desirous he should sojourn abroad thereby to give way to his brother's wrath. Her wholesome counsel overcame his appetite of securing himself there, and made him try his hazard elsewhere; And so became he an exul from his home, and place of birth, and an alien from his parents; Yet wheresoever and whatsoever he was, he neglected not convenient measure, and opportunity in his affairs, 
O bestial baseness when piety giveth place to the appetite the spirit to the flesh, the soul to the body, where heaven is sold for a little earthly content, eternity for that is momentary.  he was received home to his parents. That the one draw thereunto by the fullness of days might give him the blessing of obedience, the other might hang over him in her pious affection; He was preferred before his brother, even in his own judgement, when he yielded him food for the satisfaction of his immoderate appetite, delighted was he with food according to nature, but condescended according to piety to what was sought after. A faithful pastor was this jacob to his master's flock, a diligent son-in-law, to a degenerating father-in-law, quick at labour, sparing in diet, forward in giving satisfaction, large, and liberal in recompense and reward. To conclude by this moderation he so mitigated his brother's displeasure, that whose anger he so much feared at the first, in the end he procured his favour. What shall I say of joseph, who though he had a desire of liberty, yet was content to subject himself to the necessity of servitude? Therein how did he humble himself, how constant was he in a virtuous course, imprisonment how pliant and gentle, how wise in interpretation, moderate in authority, provident in time of plenty, just in time of famine, ordering and contriving all his affairs with commendation? how in his wisdom did he dispense with the times until fittest opportunity might be taken for the execution of his office of justice, and until equity might have best entrance among the people? According to this pattern Job also walked unblamably both in prosperity, and adversity, was a man of admirable patience, carried a thankful heart to God, and was in great acceptation with him: and yet was vexed and molested on every side outwardly: howbeit inwardly not without special comfort. David likewise was a man of war, and worth in fight the Lords battles, in distress of singular patience, ruling peaceably in jerusalem, in victory merciful, so much grieved, and cast down for his sins, as no man the like, in his old age provident for his posterity, he observed so the moderation of things, the changes of times according to the comely sounds of several ages, that he may seem to me no idle in his kind of living, then in his suavity of singing excellently, sweetly tohave poured out an immortal song of his own demerits, to the honour of God's great Name, and as a platform of piety to us, was there any duty therefore belonging to the principal virtues following wanting in these men? Prudence hath the first place, and consisteth in searching out of the truth, and containeth in it this property to infuse a desire to attain daily a greater measure of knowledge. The second place hath justice, which rendereth to every one his own, doth not challenge that which pertaineth to another, neglecteth its own proper profit to prefer common equity. The third, fortitude which both in affairs of war for the greatness of an high and noble courage, and also at home, and again in the strength of the body doth bear away the praise. The fourth, temperance, which serveth for the disposing and moderating of all things whatsoever are to be done or spoken.   

CHAP. XXIIII. That the four Cardinal virtues were eminent in no mean, but in an high degree toward perfection in our fathers.  
TThese four virtues, may some man say, ought therefore to be put in the first place, because all kind of duties do arise from them, and do therefore also bear the name of the primary, and chiefest. But this is the special work of art, first to define what Office is, than afterward to divide, and distribute into parts: the one we have observed, in the other we pass by art, and propose to ourselves the example of our ancestors, which neither bring obscurity to the understanding, nor need subtlety in the handling of them. In the lives therefore of our ancestors let there be a lookingglass of discipline, not a commentary of craftiness, the reverence of imitation, not the quilets' of disputation. First of all therefore there was in holy Abraham prudence; For of him the 
a Genes. 15.6.  Scripture saith, Abraham believed God, and it was imputed to him for righteousness. For no man is prudent, that is ignorant of God. 
b Psal. 45.1. Psal. 111.10. Eccles. 1.15. Prov. 9.10.  The fool hath said there is no God, not the wise man; For how is he a wise man that inquireth not after his Maker, which saith, to a stone, thou art my Father; which saith to the devil, as the Maniche doth, thou art my Founder? How can he be wise, that with the Arrian, had rather have an imperfect, and degenerate author, than a true, and perfect? how can he be wise, that with Martion and Eunomius, striveth rather to have an evil god for his god, than a good? How can he be wise that feareth not his God? for the 
c Prov. 1.7. Prov. 3.21. & 4.21.  beginning of wisdom is the fear of God; and elsewhere we read, the wise depart not from the word of his mouth, but observe his divine wisdom and counsel, according to the advertisement there given in the consultations of their hearts. And concerning Abraham the father of the faithful, the Scripture in saying, his faith was imputed to him for righteousness, doth therewith all bring the grace of another's virtue for his relief. Our writers defining wisdom, say that it consisteth in the knowledge of the truth, not of that truth which humane brain produceth, but of that which descendeth from above, wherewith Abraham, David, Solomon, long before any Philosopher did beat his head about it, were endued. Justice is a virtue that pertaineth to the society of man. David placeth it in him that feareth the Lord, who is much in contribution and distribution of that he possesseth, he hath 
d Psal. 112.9. v. 5.  dispersed abroad, and given to the poor, his righteousness endureth for ever, the righteous is pitiful and dareth. To the wise, and just, there is a whole world of wealth. The just hath all things in common as his own, his own is common for all men. The just man accuseth himself before he accuseth others. For he is just which neither spareth himself, nor suffereth his secret sins to lie hid. See how just Abraham was, in hia old age, he received a son by promise, 
Abraham had not been just, if when the Lord required his son for a sacrifice he had denied him to him.  the Lord requiring him again, he denied him not for a sacrifice, though his only son.  
Observe here all the four Cardinal virtues, even in this one deed. It was the part of wisdom to believe, neither to prefer the love of his son before his precept that commanded him again for a sacrifice to himself. It was justice to render again what he had received. It was fortitude to restrain, and suppress his appetite, and affection, and to give place to reason. His father brought him to God for a sacrifice, but appointed thereunto, questioned how this might be, there being no oblation in sight, herein was his father's affection tried, but not overcome. The son repeated again and again, the appellation of a father, and thereby did prick the bowels of his fatherly compassion, but yet did not diminish his holy devotion. His temperance is no less to be commended; For in this renowned action he kept himself within the limit of piety, and due order, not casting off natural affection, nor being distempered in himself, nor disturbed in his proceeding to execution. While he carrieth things needful for sacrifice, provideth wood, kindleth the fire, bindeth his son, draweth out his sword; by this 
c See how much our author attributeth to order, proveth withal, that he is a temperate man that keepeth it. Hoc immolandi ordine meruit (in a piercing phrase of speech only, not that he had any meaning to build up merit) up filium reservaret.  order of tendering his oblation observed, he reserveth his son, where was more wisdom then in holy jacob, who saw God face to face, and 
f Here is meruit again, but against this see jacob's own confession.  obtained the blessing, and that honourable title of Israel? who more just than he, who when he had gotten much riches, divided them with his brother by way of voluntary donation, and gift? who more valiant, when he feared not to combat with God himself? what greater argument of modesty and temperance, then when he deferred the cause of his 
g Genes. 34.30. & 49.5.6.7. To pass by an injury living among enemies jacob's wisdom.  daughter Dinah to due place, and time of hearing, and determining, arid chose rather tocover her injury under the pretext of marriage, then to revenge it, and for that cause deemed it better being amidst his enemies to provide for his peace, and safety by yielding, then to pull upon him their hatred and malice, by refusing what was proposed? Noah with what wisdom was he endued, who at the appointment of God, framed an Ark of so great capacity? How just, which being reserved as the seed of all mankind, the founder and father of all succeeding generations was the only survivor, and remainder of the ages past; and borne rather for the good of all the world, and the preservation of all things therein, then for himself and his own good? How full of fortitude and valour was he, that he overcame the flood? how temperate was he that he endured the flood, that he well discerned when he was to enter, with what moderation he was to live there, when he was to send forth the Crow; when the Dove, and when to receive them upon their return, and when he was to take fit occasion to go 
h Namely upon the Lord's approbation neither until his express warrant or mandate came. Gen. 8.19.  out?   

CHAP. XXV. What is to be observed in searching out the truth.  
THerefore they touch upon this in searching the truth, that comeliness to be kept, which is exactly to require what the truth is, and not to bring in instead of it falsehood, and not to involve it in obscurity, neither to possess the mind with superfluous, intricate, and doubtful matters. What is so unseemly a thing as to worship wood, and stone, the workmanship of their own hands? What is so wrapped up in darkness as some deep questions in Astronomy, and Geometry, which they allow of, namely to measure the spaces of the profound air, to number the heaven with the stars, the sea with the lands thereof, to leave 
a Isa. 8..20.  the cause of salvation, and seek occasion of error? Did not Moses, who was learned in all the wisdom of the Egyptians, make trial of the same? For he judgeth it, whatsoever it was in the estimation of the world, mere folly and madness, and the time spent about it utterly lost, and for that cause his mind being averse from it, he sought God with a pure 
b Hebr. 4.13.  affection, which made a way to the sight, conference, and audience that the Lord afterward vouchsafed him. Who was, or could be more wise than he, whom God taught, by whom as by a noble instrument, was made void all the wisdom of the Egyptians, and all their sciences, the secret, but powerful virtue of the finger of the Almighty working with him? He took not things unknown for known, neither did rashly assent thereunto. Which two, those men who say that even according to nature and honesty, they ought specially to be avoided; when they adore stones, seek help of images, which understand not, do notwithstanding in their judgement nothing either against nature, or against honesty. Wherefore how much more noble, and eminent a virtue wisdom is: so much the more earnestly ought we to strive to attain unto it. Therefore that we may neither think, nor do any thing against nature, that we may commit nothing unseemly, or undecent, we ought to bring these two to the consideration of things for examination sake, that is to say, both time and diligence. For there is nothing wherein man doth more excel the rest of the living creatures then that he is partaker of reason, searcheth into the causes of things, seeketh to know his Creator, in whose hands is the power of life, and of death, which governeth the world with his beck, and to whom we must know that we are to render account of our actions. Neither is any thing more available to the leading of an honest life, then to believe that he shall be our Judge hereafter, whom nothing, be it never so secret, can deceive, nothing unclean, uncomely, dishonestly, disorderly carried, can do other than offend, nothing virtuous, decent, honest, put in due order, or place can do other but please, and delight; wherefore it is engrafted in all men by nature to search out the truth, because this is as a loadstone to draw on the study of knowledge, and as a whetstone to sharpen the desire. To excel this way is acknowledged by all men to be a matter of the greatest worth, but such as few achieve, and they of that rank only which bestow no small labour in revolving their thoughts, in examining their consultations, that they might approach by their 
c Tit. 2.12.  well-doing to that estate to live blessedly, and honestly. For, not every one that saith, Lord, 
d Math. 7.21.  Lord, shall enter into the kingdom of heaven, but he which shall do the things which I command. So teacheth our best Master. For the study of knowledge without following the same in our practice, I 
e Luke 12.47. Timeamus, fratres; Nam si is qui nihil scit dignus est plagis, quae excusatio liberabit eos qui scienter delinquunt, maximè si doctores fuerint? Theodor.  know not whether they may not likewise more engage.   

CHAP. XXVI. That the four Cardinal Virtues are so linked together in one chain, that they cannot be divided the one from the other.  
THe first fountain therefore of Office is Prudence. 
Tullius lib. 1. de origine honesti ex quatuor fontibus.  For what is so complete in office and duty, as to bring and bear affection, and reverence to the Fountain, and immediate author. The which Fountain notwithstanding is derived into the residue of the virtues. For neither can justice be without prudence, for to examine what thing is just, what unjust, is no small prudence: A great error may arise in them both without due examination, and the spirit of rightly discerning. For he that judgeth what is just to be unjust, or what is unjust to be just, shall be 
a Prov. 17.15.  execrable with God, Doth Solomon say, the foolish 
b Prov. 1.25.  quid justiciae abundant imprudentis?  would none of my counsel? when yet their ways are right in their own eyes, yea abound in 
c Prov. 26.16. & 12.15. Eccles. 7.18.19.  justice. Neither again is prudence without justice: For piety toward God is the 
d Prov. 9.10. 1 Cor. 13.5.  beginning of understanding; whereby we observe that the knowledge of this truth is rather borrowed, then invented by the wise men of this world, because piety is the foundation of all virtues. But the piety of justice is first toward God, secondly toward our country and parents, and moreover toward all, being itself also according to the chief rule of nature; For from our infancy when sense gins first to be infused, we love life as that gift of God, we love our country, our parents, our equals; likewise to whom we desire to be linked in society. Hence proceedeth charity, which not seeking her own things preferreth others before herself, and this to do, is the principal work of justice. It is a thing likewise engrafted in all living creatures, first to seek their own safety, to beware what may hurt, to desire what may profit; As food, as their couches, whereby they may defend themselves from dangers, showers, the Sun which is part of wisdom. Add hereunto that all kinds of living creatures by a natural instinct flock together, first to those of their own kind, than next to those of another kind, as we see kine with their herds, horses with their droves, especially like with their like to be delighted. Stag's also to be joined with Stags, and for the most part with men. Now concerning the desire of procreation, and offspring, as also the love of generation, what shall I say? for in this there is a special form of justice. It is manifest therefore both these, and other virtues to have a near affinity between them. For both fortitude, which either in war doth preserve our country from the Barbarians, or at home doth defend the weak, or our fellows from robbers is full of justice; and to know with what counsel it may defend and help, to take also the opportunity of time, and place, it is the part of prudence, and modesty; and temperance itself without prudence cannot understand what the mean is, cannot know what opportunity is; and to give according to measure belongeth to justice. And in all these magnanimity is necessary and a certain fortitude of the mind, and for the most part of the body, that every one may fulfil and accomplish that he desireth.   

CHAPTER XXVII. That which the Philosophers call the first Office of justice, and that which they call the second Office to be excluded by us, but the third to be borrowed from us.  
Justice therefore is referred to the society, and comunity of mankind. The form of society is divided into two parts, namely into justice, and beneficence, which they call liberality, and benignity. Justice seemeth to me to be of a higher nature, liberality of a more acceptable. That consisteth in censure, this in goodness. But the very first office itself of justice in the account of the Philosophers, is excluded with us. For they say, that to be the first form of justice that no man hurt any unless provoked by injury, which is made void by authority of the Gospel. For the Scripture willeth that the Spirit of the Son of man be in us, which came to confer grace, not to infer injury. Moreover, they thought such to be the form of justice, that every one should esteem of things common, that is, public, as public, and of things private as his own. Neither is this according to nature; For nature doth pour out all things to all men in common. For so God commanded all things to be engendered, that the feeding of earth might be common to all, and therefore there might be a certain common possession of all. Nature therefore hath engendered a common usurpation, and possession a private right, wherein they say it hath pleased the Stoics to resolve all things begotten in the earth to be created for the use of man, but men to be generated for the cause of men, that they among themselves might profit each other; whence had they this but from our Scriptures? For Moses hath written from the mouth of God, 
a Genes. 1.26.  Let us make man in our image, according to our likeness, and let them rule over the fish of the sea, and over the foul of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth, and moveth upon the earth. And 
b Psal. 8.6.  David saith, thou hast put all things in subjection under his feet, all sheep and oxen, the beasts of the field, the fowls of the air, the fishes of the sea. Therefore they have learned of our writers all things to be subject to man, and for that cause thought they were created for man's sake; we find also in the books of Moses, man to be created for the sake of man, as when the Lord saith 
c Gen. 2.18.  it is not good for man to be alone, let us make him a helper like to himself; wherefore a woman is given to a man for a help, that she might bring forth children, that man might be an help to man. Moreover before the woman was form, it was said 
d Gen. 2.20.  of Adam that there was found no help meet for him. For man could have no help, but of man. For of all the living creatures there was none like man, and that we may speak absolutely, there was no help found meet for him. Therefore the womankind was expected to be an helper, wherefore according to the will of God, or the conjunction of nature we ought mutually to be an help one to another, to strive in duties, and as it were to place all commodities in the midst, and that I may use the word of the Scripture to bring help one to another; either by care or duty, or money, or labours, or some way that the grace, and favour of society might be increased between us, neither either of us might be revoked from his office, no not for the terror of danger, but each of us might account all as his own, as well adversity, as prosperity. Furthermore holy Moses feared not to undertake grievous wars for the people, and offspring of his progenitors. Neither feared he the strength of that potent King, neither fears he the fierceness of his barbarous cruelty, but neglected his own safety, that he might bring liberty to the people. Great therefore is the splendour of justice, which being borne rather for others, then for herself doth help our community, and society doth hold her highness that she may make all things subject to her, that she may bring aid to others, may bestow money, may deny no duties, may undertake dangerous attempts for others; who would not desire to hold this tower of virtue, unless avarice as a chief obstacle did weaken, bend, and bring down the vigour of so great a virtue? For while we desire to increase riches, heap together money, occupy lands with their possessions, to be eminent in wealth, we put off the form of justice, and lose the name of showing kindness, and bounty, to all without respect. For how can he be just which studieth to deprive another that he may enrich himself? The desire also of power doth effeminate the manly form of justice. For how can he intervene for others which doth endeavour to make others subject to himself, and how can he aid him that is weak against the mighty, which doth himself affect power that is grievous to liberty?   

CHAP. XXVIII. justice, and fidelity to be showed to enemies.  
HOw great a thing justice is, we may understand hereby, because it is not to be excepted against, either in respect of places or persons, or times, yea which is kept with enemies: so that if a place, or day of battle be appointed with the enemy, it is held to be against justice, to prevent, or intercept the same. For there is a great difference, whether one be taken prisoner in some sore fight, and conflict, or upon some former extended grace, or by some accident, or chance. For a sharper revenge is repaid upon sharper, and more bitter enemies, and upon truce-breakers, and upon them which have more grievously hurt: as for example upon the 
a Numb. 31.3.17.  Midianites, who by their women had caused most of the people of the jews to sin whereby the anger of God was poured out against the 
b Numb. 25.4.  fathers and elders of the people, and therefore it came to pass that Moses overcoming them would suffer none of them to 
c Numb. 21.7.8.17.  remain; But the Gibeonites, which by deceit, rather than by war, crept in among the people, 
d joshua 9.23.  joshua did not utterly destroy, but kept them as a punishment of their subtlety, under servile, and base conditions. Elisha brought the Syrians whom he had stricken with blindness momentany, as they were compassing Dothan, where he was, into the city of Samaria, when they could not see whither they were entering in: and the King of Israel being earnestly set to smite them, denied him, saying, 
e 2 Kings 6.22. Non percuties quos non captiuâsti lance & gladio tuo.  thou shalt not smite them whom thou hast not taken with thy sword, and with thy bow, but as for these, set bread, and water before them rather that they may eat, and drink, and return to their master: that so being thus courteously dealt withal, they may be provoked to the like kindness. And this effect did it take indeed, for the bands of Aram came no 
f Verse 23.  more into the land of Israel. If therefore justice prevail so much in war, how much more ought it to be kept in peace? And this favour did the Prophet show them that came to take him; For so we read, that the King of Syria had sent his host to besiege him, because it was told him, that Elisha was he, that disclosed all his counsel. Gehazi the servant of the Prophet seeing the army began to fear danger, to whom the Prophet said, fear not, for there be more with us then against us, and the Prophet praying that his eyes might be opened, they were opened. Therefore Gehazi saw the whole mountain round about Elisha filled with horses, and chariots. Wherefore to these going down the mountain the Prophet saith, Let the Lord strike the host of Syria with blindness, which being obtained, he said to the Syrians, come after me, and I will bring you to the man whom ye seek. And they saw Elisha whom they so much desired to take, but when they saw him, they were not able to lay hold of him. It is manifest therefore, that fidelity and justice ought to be kept even in war, and that no decorum can possibly be found there where those are violated. Furthermore the ancients did call adversaries by a word of mitigation, by a mollified, and soft name strangers. For after an old rite and custom, enemies were called 
g Psal. 18.45. Hebr. benei necar, filij extranei. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strangers. Which also we may truly say was taken from our profession. for the Hebrews did call their adversaries 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.12. 1. In the Hebrew beside ajab the ordinary root for an enemy, there is tsar, which is not much dissonant to gar peregrinari, from whence her a stranger. 2. The Lords special care for strangers, Deut. 10.18. & 14.29. Exod. 23.9. now within the gates of Israel, though enemies before may be the reason hereof. 3. The love that God enjoined to enemies, Math. 5.44  allophyli, that is in a Latin word alienigenae of another Tribe or nation. In the first book of the Kings we read, And it came to pass in those days that the people of other 
i 1 Sam. 28.1. the translation used in our Father's time so read, but our vulgar Philistines of Phalas, Hebr. raising dust, and wrapping themselves in it, because of their multitude in battle, and spreading over the land as the only nation.  nations came to battle against Jsrael. Fidelity therefore is the foundation of justice; For the hearts of the just meditate 
k Psal. 37.31. & 31.23.  fidelity. And when the just doth accuse himself, he placeth justice above fidelity. For than his justice appeareth if he confesseth the truth. Besides also the Lord witnesseth by 
l Es. 28.16.  Esay, Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation, that is, Christ for a foundation to the Church. For Christ is the foundation of the faith of all men. But the Church is a certain form of Justice, the common right of all men. She prayeth in common, she worketh in common, she is tried in common. To conclude, he which denieth himself he is just, he is worthy of Christ. And therefore Paul laid down Christ as the 
m 1 Cor. 3.12.  foundation that we might place our works of Justice upon him, because Faith is the foundation. But in works being of two sorts, if they be evil there is iniquity in them, they are out of Christ, and spring from another root, if they be good, there is justice seated in them, and they are rooted in Christ.   


Tullius lib. 1. quemadmodum ex beneficentia quae justitiae conjuncta est, officia manant.  CHAP. XXIX. Of Beneficence.  
BUT let us now speak of Beneficence, which itself also is divided into benevolence, and liberality. Of these two therefore doth beneficence consist, that it may be perfect. For it is not sufficient be willing to'doe well, but also it is required that it be put in execution; Neither again is it enough to do well in outward performance, unless that do proceed out of a good fountain that is out of a good will; For God loveth a 
a 2 Cor. 9.7.  cheerful giver. For if thou dost it unwillingly what rewards is there? Whence the Apostle speaking generally, If I do 
b 1 Cor. 9.17.  it willingly I shall have my reward, if against my will the dispensation is committed to me. In the Gospel likewise we have many instructions for just liberality. It is a most commendable thing therefore to be willing to do well, and to give with that mind to profit, not to hurt. For if thou think thou oughtest to extend thy contribution to a luxurious person for the maintenance of his riotousness, or to an adulterer to nourish him in his sin, there can be no beneficence there, where there is no benevolence. For that is not to profit, but to hurt another, if thou give to him that conspireth against his country, that desireth upon thy cost to gather together the wicked, which may impugn the Church. This is not liberality to be allowed of, if thou help him which decrees with heavy rebukes against the widow and the fatherless, or doth attempt to deprive them forcibly of their possessions. That bounty is not to be approved, if what is given to one is wrested from another, if thou get it unjustly, and think it ought justly to be dispensed: unless perhaps, as 
z Luke 19  Zacheus did, thou restore to him fourfold whom thou hast defrauded, and thou recompense the faults of the days of thy Paganism with the study of true religion, and work of a believer. Let thy liberality therefore have a good foundation. This is first required that thou contribute to the cause of the Gospel in faith, that thou use no imposture in thy oblations, that thou say not, thou bestowest more 
d With Ananias, and Sapphira. Acts 5.  when thou bestowest less. For what should need such reproof? there is fraud in thy promise, it is in thy power to give what thou wilt. Deceit loseth the foundation, and the world falleth, and cometh to nought. Did Peter so burn with indignation, that he was desirous to destroy 
e Acts 5.  Ananias or his wife? But he would others to beware by their example, lest they running into like offence might perish with them. Neither is it perfect liberality if thou contribute rather for 
f Prov. 25.14.  vainglory then for mercy sake, Thy affection imposeth a name upon thy work, look with what mind it proceedeth from thee, so is it estimated. Thou seest what a moral judge thou hast? He consulteth with thee in what sense he shall take thy work, and he first inquireth how it standeth with thy mind. Let not thy 
g Math. 6.3.  left hand know, saith he, what thy right hand doth. He speaketh not of the body, but let not thine unanimous friend, nor thy brother know what thou dost, lest while here thou seekest to get a reward by boasting, thou there losest the fruit of remuneration. But there is perfect liberality where one doth cover his works with silence, and doth secretly come as an aid to every several person, and whom the mouth of the poor praiseth, and not his own lips. Moreover, perfect liberality is commended by the faith of them in whom it is, the cause, place, and time, where, and when it is executed: insomuch that the first and principal good work is that which is done toward them, that are of the 
h Gal. 6.10.  household of faith: It is an exceeding great fault, if in thy knowledge thou suffer the faithful man to want, and such a one whom thou knowest to be without money in his purse, to be pinched with famine, and to endure much sorrow, especially when he is ashamed to make known his poverty: if he shall speedily fall into captivity, or that in thy knowledge into reproach, and thou help him not, if he being just suffer imprisonment, or be under vexation for some debt (for although mercy is due to all, yet much to the just) if in the time of his affliction he obtaineth nothing of thee, if lastly in the time of his extreme peril, even then, when he is haled to death thy money prevails more with thee, than the life of him about to die, it is an exceeding great fault, I say, and justly condemned. Of this 
i Job 29.13.  Job speaketh worthily, the blessing of him that was about to perish came upon me. The Lord truly is no accepter of persons, because he knows all things. But we verily own mercy to all: but because the most seek it by deceit, and counterfeit grief, therefore where the cause is manifest, the person known, the time urgeth, mercy ought more largely to open her bowels. For the Lord is not covetous, that he should desire to receive much of thee, blessed truly is he that 
k Math. 19.27.29.  leaveth all and followeth him. But he is blessed also that doth it in what he hath in his affection, and resolution, and this is to be habitually beneficent. The Lord preferred the 
l Luke 21.1.  widow's two mites before the gifts of the rich, because she gave all that she had, but they bestowed a small part of their abundance. We see therefore, while we compare things together, that the 
m 2 Cor. 8.10.  affection maketh the gift either rich or poor, and setteth a higher, or lower prize upon the deeds of men. But God will not riches to be spent all at once, and that we should be emptied of our whole substance, as it were at one lift, and hazard: but to be dispensed, and disposed of upon each occasion in their several portions, unless peradventure we will do as 
n 1 Kings 19.21.  Elisha did, who slew his oxen, and fed the poor of that which he had, that he might be detained by no household affairs, but leaving all addict himself wholly to the study of prophecy. That liberality also is to be approved of, that thou despise not the next of thy seed, if thou know them to want. For it is better for thee, that thou thyself help thine, in whom shame covereth their faces when they ask aid at the hands of others, or seek to relieve their necessity by strangers: albeit not with a desire, that they should be enriched with that which otherwise might have been for the sustenance of the needy. For the cause, not favour or affection must overrule. Neither hast thou therefore dedicated thyself to God, that thou mightest enrich thine own stock, but that as a fruit of thy good works thou mightest attain to eternal life, and by the 
o Prov. 22.9.  blessing of commiseration thou mightest have more assurance of the 
p Dan. 4.24. juxta veterem transl. redime, but better abrumpe or as much as Exod. 21.8. adjuvet redimere Veheperah The books of the Talmud are divided by perakim fractions, it were absurd to say redemptions.  redemption of thy sins: They suppose they require a small matter of thee being a kinsman, but they seek the prize of thy reward, and strive to deprive thee of the fruit of eternal life. Doth the next kinsman accuse thee for that thou hast not made him rich, when he would have defrauded thee of the reward of everlasting life? Thou hast our counsel before, thou requirest our authority, first therefore no man ought to be ashamed, if of a rich man he be made poor in giving to the poor, because Christ being rich was made 
q 2 Cor. 8.9.  poor, that by his poverty he might enrich us. He hath given us a rule to follow, that if any man hath removed the famine of the poor, and hath relirved their want, this may be a good ground for the wasting of his patrimony; Whence the Apostle in this, saith he, I speak not by 
r 2 Cor. 8.10.  commandment, but it is my counsel, and advise to you. For this is profitable that ye follow Christ. Counsel is given to the good, correction doth curb offenders. Moreover he speaketh, as it were to the good, which not only to do, but to 
s Ibid. v. 10.  will, that is to say, to do with a willing mind, have begun a year ago. Both these, not one part belongeth to the perfect. Therefore he teacheth both liberality without benevolence, and benevolence without liberality not to be perfect: Hereupon ho exhorteth to perfection, saying, 
t Ibid. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now therefore consummate the work also, that as there is a readiness to will: so ye may perfect it of that which ye have. For if there be a willing mind, it is accepted according to that a man hath, and not according to that a man hath not. Neither is it, that other men should be eased, and ye grieved: but that, as at this time your abundance supplieth their want, likewise their abundance may be for your want, that there may be an equality. As it is written, 
u Exod. 16.18.  and he that gathereth much had nothing over, and he that gathered little had nothing less. We observe how that herein he comprehendeth both benevolence, and liberality likewise, the manner of doing, the fruits, and the persons. Therefore the manner, because he gave good counsel, to the unperfect. For none are straightened, but the unperfect. But and if any one, being not willing to be grievous to the Church, set in some pastorship, or ministry, doth not bestow all that he hath in benevolence, but doth perform that which in honesty may be thought sufficient for his place, such a one doth not seem to me to be unperfect. And I suppose the Apostle speaks not of the straightness of affection, but of the straightness of allowance. But of their persons, I think it to have been spoken, that your abundance may be for their want, and their abundance for your want: that is to say, that the abundance of the people may be of good operation to relieve their poverty by nourishing them, and their abundance spiritual may be of like operation to supply among the people the defect of spiritual merit, and may bring unto them grace. Whence very singular is the precedent which he hath set down out of 
x Exod. 16.12. 2 Cor. 8.15.  Moses, he which had much had nothing over, and he which had little had nothing less. This worthy example doth well exhort all men to the duty of mercy, because he which doth possess much gold hath nothing over, for that whatsoever it in this world is nothing, and he which hath little hath nothing less, because it is nothing which he loseth. The matter is without loss, which wholly is a loss in itself. so also is the sense good: otherwise he which hath overplus, although he give not hath nothing over: because although he be a getter, and gainer still, yet desiring more doth need always. And he which hath little decayeth not, because it is not much which feedeth, and sufficeth a poor man. Likewise therefore, that poor man that bestoweth spiritual alms in stead of moneys, though he hath a great portion of grace, yet hath nothing over. For the mind is not burdened with grace, or gifts divine, but succoured, and supported. The sacred sentence may also be thus understood: Thou hast nothing over, O man. For how much is it, that thou hast received, albeit it may seem to be much in respect of thyself? 
y Luke 7.18.  john, than whom no man was greater among the sons of men, yet was he less than he, which was least in the kingdom of heaven. The sentence also may carry this sense; The grace of God, because it is spiritual hath nothing over corporally, or to supply the wants of the body. For who can comprehend the magnitude, or latitude which he discerneth not? Faith if it shall be as a grain of mustardseed shall be able to translate mountains out of their places, and there is not given thee, whosoever thou art, beyond one grain of mustardseed. If grace abound in thee, it is to be feared lest thy mind begin to be lifted up with so great a gift. For that there be many that have more grievously fallen through the height, and pride of their own heart, then if they had no grace. And he which hath little doth not diminish it: because it is not a bodily thing that it may be divided, and that which seemeth to be little, is much to him that wanteth nothing. Age also, and debility of body is to be considered in contribution, sometime also modesty, which showeth an ingenuous nature, and a generous stock: and that thou contribute more to such, as are old, which are not now able to get their living by labour: The same consideration likewise is to be had, where is feebleness of body, or want of strength to perform travail, here our helping hand is to be lent more readily. Again, if any one be fallen from a wealthy estate to a needy, and especially, if by no fault of his own, but either by robbery, or banishment, or by the false accusations, or calumnies of the malignant hath lost what sometime he had in possession. But peradventure some man may say; The blind sitteth in one, and the same place with the young lusty Springal, the one is neglected, the other respected.  
It is true indeed, because he creepeth and incrocheth through his importunity nearer, and faster upon the well-disposed than the other. But that proceedeth not from want of judgement in him, but that he may be rid of a tedious and troublesome beggar. And the 
z Luke 11.8.  Lord also in the Gospel seemeth to give way to such an alms, when the gates being shut, and himself that was desired in bed, yet upon the importunateness of the craver could do no less than give, yea, give as much as was requested.   

CHAP. XXX. Of recompensing a benefit.  
IT is a fair, and commendable part in thee also to be of a ready, and forward disposition to requite him which hath bestowed upon thee either a benefit, or a gift, if he himself hath fallen into necessity. For what is so contrary to duty, as not to render what thou hast received? Neither do I think it enough to be rendered again with the like, but in a more abundant measure, the use of the benefit is to be cast up in thine account, that thereby thou mayst relieve him with lo much, as may ease him of his trouble. For not to exceed in requital of a benefit, is to be inferior, because he that conferreth it, is before the receiver in time, before him in courtesy. The nature therefore of the ground is to be imitated of us, which is wont to rcturne the seed sown in a greater number, and more manifold increase. Therefore it is written 
a Prov. 24.30.31.  for thine instruction, I passed by the field of the slothful, and by the vineyard of the man destitute of understanding. If thou shalt leave this field, it shall be desolate. A wise man therefore is also like a tilled field restoring the seed committed to it, and the talon commended to his trust in much more measure, and with greater advantage. The earth therefore buddeth forth fruits, either of it own accord, or returneth back those that she is betrusted withal with a fuller hand. Thou owest both by a certain hereditary right to thy parents, lest thou be left as an unfruitful field. Howbeit, let it be, that some man may excuse himself in that he hath not given, can any one excuse himself in that he hath not restored? It is scarce lawful for any one not to give, but altogether unlawful not to restore. Therefore Solomon 
b Prov 23.12.  hath worthily spoken, when thou sittest to eat with a ruler, consider diligently what is set before thee, and put the knife to thy throat, for thou must prepare the like. We being desirous to imitate him have written sentences. To bestow a gratuity is good, but to be unmindful of recompense is harsh. The earth itself, as hath been said, suggesteth an example of humanity; It voluntarily ministereth fruits, which thou hast not sown, rendereth that multiplied, which it hath received. To deny to tell thee back thy money lent, it is not lawful; how then can it be lawful not to recompense a favour received? Thou hast it also in the 
c Prov. 25.21, 23.  Proverbs, that this retribution of good hath prevailed so much with God, that in the day of ruin, when the weight of thy sins hath drawn down the balance it hath found grace in his sight. What shall I use other examples, when the Lord himself in the Gospel doth promise a more plentiful remuneration of the 
d See his 2 C. 2 B. de Voc. Gent. No more than a Christian duty, Luk. 11.10. a debt that we own to God, Si totum tempus vitae hujus occupant obsequia, non poteris pensare quod debes Chrys. Hom. 70. as salvation to these, Rom. 11.6. Tit. 3.5. of God's gift. Eph. 6.8. Merita nostra Dei munera, Aug. nothing in comparison of his benefits to us, howbeit these petitions of ours call for mercy, Psal. 5.7.  merits of the Saints, and doth exhort to the performance of good 
e Luke 6.37.38.  works: forgive, and it shall be forgiven you, give and it shall be given you, a good measure pressed down, shaken together, running over shall men heap into your bosom. Therefore also that 
f Prov. 23.1.2. & 9.2.5.6.  banquet of Solomon is not of meats, but of good works. For how can the minds of men better banquet, and feast themselves, then by good deeds? Or what can more easily satiate the minds of the just, than the conscience of a good work? What meat is more pleasant then to do the will of God? My 
g john. 4.34.  meat is that I may do the will of my Father which is in heaven, and that I may finish his work. Let us be delighted with this meat, as the 
h Psal. 37.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept.  Psalmist adviseth, delight thou in the Lord. They are delighted with this meat, which have comprehended the higher delights with a wonderful wit, which are able to know not what is that impure, and sensual, but clean, & intelligible delight of the mind. Let us therefore eat the bread of wisdom, and be filled with the word of God: because 
i Deut. 8.3.  man liveth not by bread only, but by every word that proceedeth out of the mouth of God, doth man made after God's image live. To full food drink also is required 
i Deut. 8.3.  such likewise is the Word. Of this, holy 
k John 4.14. & 7.37, 38. Rev. 22.17.  Job speaketh expressly enough, 
Job 29.21, 22, 23.  as the earth waiteth for the rain: so men gave ear, and waited, and held their tongue at my counsel.   

CHAP. XXXI. Benevolence to be better than Liberality.  
IT is good therefore that we be moistened with the oracles of the divine Scriptures, and that the word of God do descend upon us as the dew. When thou therefore shalt sit at the 
a Prov. 23.1.2.  table of the Mighty, understand who that Mighty one, and Ruler is, and placed in the Paradise of pleasure, and banquet of wisdom consider what dishes are set before thee. The divine Scripture is the banquet of wisdom; the several books thereof, are the several dishes; understand first what dainties are in the dishes, and then put in thy hand, that what thou gathered, or what thou receivest from the Lord thy God, thou mayst practise, and mayst represent in duties the grace bestowed upon thee, as did Peter, and as did Paul, which in preaching the Gospeil have kept with the plentiful giver of the gifts of grace, some reciprocal duty, that every one may be able to say with him: by the 
b 1 Cor. 15.10.  grace of God I am that I am, I laboured more abundantly than they all. One therefore hath repaid the fruit of the received benefit, as gold with gold, silver with silver, another labour, another (and I know not whether more richly also) hath restored his affection only: For what if there be no power yielded to restore? In rendering a benefit the mind doth more work, than the valuation, the good will is more ponderous, than the possibility of returning, and repaying the gift. For in that selfsame thing that thankes is returned, requital is made. Good will therefore is a great matter, which though it bestow nothing, it doth exhibit, and show forth more: and when in the matter of patrimony it hath nothing, yet doth it extend, and enlarge itself in intention to more, and this it doth without any its own loss, and with the gain of all. 
The preeminency of benevolence above liberality, isno less intended afterward in the consequences, than here.  And therefore doth good will excel, and go beyond liberality itself: as being richer in conversation, then that in contribution. For there be more that stand in need of the benefit of benevolence then of liberality, because all living in abundance; need not this: yet is this most needful also, the poor being the greater number. But benevolence and liberality are yoked together as companions; but so that liberality proceedeth from it, when the use of freedom in giving follows the affection of 
c Omninò sunt duo genera largorum: quorum alteri prodigi. alteri liberales, Cic. l. 2. Offic. Quae istaec subdita est largitas? Ter. in Adelph. id est, largitio seu prodigalitas. Nonnunquam ita est sed hîc sumitur in bonam partem, nempe pro humanitatis effectu.  largess, the one is separated, and divided from the other. For when liberality faileth, benevolence remaineth, as the common mother of all, coupling and knitting together friendship, faithful in counsel, pleasant in prosperity, grieved in adversity: inasmuch that every one chooseth rather to commit himself to the counsel of him which is a well-willer, then of him that is reputed wise. As David when he was wiser, yet had he his repose in the 
d Sam. 20.5.24.  counsel of jonathan being his junior. Take away benevolence, and put it out of course among men, and pull the Sun out of the firmament; right so shall it be, because without it no use can be made of mankind, as to direct the stronger in his passage, to call back the wanderer, to give entertainment, and hospitality. It was therefore no mean virtue, wherein Job did so much rejoice within himself, when he said, 
e Job 31.32.  the stranger did not lodge in the street, but I opened my doors to him that went by the way. Without this virtue common courtesy would be denied, even to give water out of the well, fire and light out of the chimney. Good will therefore in all those is as the fountain of water refreshing the thirsty, and as a light, whereat many kindling their candle, retaineth still the same virtue in itself, and imparting to others, diminisheth nothing of its own store. There is also that liberality in benevolence, that if thou hast any hand-writing of an unable debtor, when thou hast canceled the same thou restorest it him, no payment atall being made. This doth holy Job admonish by his example, as a duty that every man ought to perform: whose praise was in 
f Job 29.12.16.  giving what was his own, not in requiring his own. He which hath of his own doth not borrow, he which hath not wherewithal, cannot discharge the obligation. But thou sayest that thou dost not exact thine own. Is it not all one when thou reservest the debt for covetous heirs? how much better mightest thou represent with the praise of benevolence, and that without loss of thy money? But that we may more fully discuss the point benevolence proceeding forth first from those of our own family, that is, from our children, parents, brethren, by degrees of conjunction came into walled cities, and going out of Paradise filled the world.  
To conclude, when in the man and woman, God placed a benevolent affection, he said withal; they both shall be one 
g Genes. 2.24. Erant ambo in una carne, & in uno spiritu, meaning by this addition, that they ought to be one, and the same, no less in affecction, then in nature. Adunitatem commendandam unitatis dedit exemplum. Ambros. in C. 4. ad Ephes. vers. 3. in quem locum, Calv. Ego simpliciùs intelligo de animorum concordia. God created them both in his image, Genes. 1.27. that they two might be one, and not of an outward, but of an inward part of man, viz. of his rib, Gen. 2.21. which as a bond to tie to unity of mind, and affection. Mulier fulget radijs mariti. In light they conspiring in one: so ought they in delight.  flesh, and one spirit. Eav committed herself to the Serpent's trust, because she, who had received nothing but benevolence, could not think, that there was any such thing as malevolence, and evil meaning.   

CHAPTER XXXII. That Benevolence is specially permanent in the Church, and in men adorned with Christian virtue.  
BEnevolence is increased by the assembly of the Church, by fellowship of the faith, by the company of such as are to be instructed in the principles by way of acquaintance, for the participation of divine grace, and by the communion of the mysteries, or Sacraments. For these do justly challenge to themselves the appellation of acquaintance, and friendship, the reverence of sons, the authority, and piety of fathers, the 
a Germanitatem fratrum.  germanity, and nearest blood of brotherhood; For kindred in grace much availeth to the increase of good will. The studies of like virtues do also further, and set forward the same. Good will likewise causeth a similitude, and resemblance of manners. jonathan the King's son did imitate the mansuetude, and gentleness of holy David, and for this cause he entirely loved him. Hence is that, 
Psal. 18.25.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  with the holy thou shalt be holy: for it seemeth that this ought not only to be brought to conversation, but also to benevolence, as to the means. Cohabitation of place is not the thing: but concordancy in affection bringeth agreement in manners. As we may perceive in the sons of Noah who dwelled together, but accorded not in disposition. Esau and jacob inhabited together, but how much every way did they descent, and disagree? For there was not betwixt them that benevolence, which teacheth to prefer others before ourselves, but rather contention, who should first seize upon the blessing. The one was very rough, the other soft, and of sweet condition: between them of contrary conditions, between them of contrary studies, was it possible that good will should harbour? Neither could holy jacob prefer such a degenerating person to the preeminency of the renowned virtues found in his godly father's house. But nothing hath such conformity with true society, as justice conjoined with equity, which being, as it were, the consort, and compeer to benevolence worketh this effect, that as we believe them to be like us in qualities of worth: so do we prefer them in our love, Benevolence likewise is not without fortitude, and magnanimity: For friendship proceeding from the fountain of benevolence, it feareth not to undergo the greatest danger that may befall this life for a true and trusty friend. And saith he being thus affected: whatsoever evil shall befall me, I shall be contented to sustain it for his sake.   

CHAP. XXXIII. The praise of Benevolence.  
BEnevolence likewise hath accustomed to wring away the sword from anger. Benevolence maketh the 
a Prov. 27.6.  wounds of a friend, more profitable than the voluntary kisses of an enemy. Benevolence causeth that of many there is made one: because although there be more in number, they are made one, in whom there is one mind, and one judgement. We note further corrections themselves to be acceptable in friendship, which prick indeed, yet grieve not. For we are nipped, and pinched a while with censorious speeches: but yet so, that we are more delighted still with the sedulity, and care of a mind wishing, and willing us all good. In a word, the same duties are not always due to all men, neither always are the persons to be preferred, but for the most part the causes, and the times. Sometimes one is to help his neighbour before his brother, and that because of the words of 
b Prov. 27.10.  Solomon inspired by the holy Ghost, better is a neighbour that is near, than a brother that is fare off. And therefore every one for the most part committeth himself rather to the good will of a friend, or neighbour, then to the friendship of a brother. So fare doth benevolence prevail, that it overcommeth sometimes the pledges, and bonds of natural affection.   

CHAP. XXXIIII. Of Fortitude, which without justice to be no virtue is showed by sundry instances.  
WE have very copiously handled in the place of Justice the nature, and force of honesty. Now let us treat of Fortitude, which carrying an higher sail than the rest, is divided into the affairs of war, and domestical, or those of peace; But the study of the affairs of war seemeth to be inconvenient to our treatise of Office, because we intent to set out the duties of the mind, rather than of the body, neither have we now to intermeddle with the noise of arms, but with the conditions of peace. But our ancestors, such as were joshuah, Gideon, Samson, David, have had also great renown in affairs of war. Fortitude therefore is reputed a virtue of an higher strain than the rest: yet such as goes not alone, nor unaccompanied. For it commits not itself to itself; for without justice it is the fuel, and matter of iniquity. Because by how much more strong it is, by so much more ready is it to oppress an inferior. And in respect of war itself, this is first to be looked into, whether it be justly, or unjustly undertaken? David never waged it, but being provoked. Therefore in all his wars he had prudence, as a companion. Wherefore being to fight with Goliath, one of the breed of the Giants, and of huge bigness, in a single combat, he refused such weapons, as might encumber him. For his strength lay rather in his own arms, then in strange armour of defence, wherewith he was not acquainted. Again, he chose rather to encounter him afar off, that his stroke might make the deeper impression: and with a stone out of a sling slew him. Afterward, never did he enterprise any wars, but first consulted with the oracles of God. Therefore departed he in all, Master of the field, even unto his extreme old age continued he prompt in the feats of arms, making war amidst the fierce troops of the Giants, not for the desire he had of his own, but of God's glory in their confusion, and then too, when careless of his life, was he, as a good soldier preserved. But this fortitude of his, is not only of renown, but theirs also is most glorious, who in the greatness of their mind through 
a Heb. 11.33.  faith stopped the months of lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong. Strong were they, and courageous, and yet not environed with legions, and an host of soldiers for their defence, neither did they bear away such victory, as was common to many others, but by the mere virtue of their heroical spirits inflamed by God, each of them did give all these noble attempts, and attain to the honour of a single triumph over the perfidious, to his never ending praise. Of what an invincible spirit of fortitude was Daniel, who was nothing dismayed at the roaring about his sides of gaping, and greedy Lions? The beasts fretted, and he feasted.   

CHAP. XXXV. Fortitude to consist principally in the virtue of the mind, and contempt of things that perish.  
TThe glory therefore of Fortitude is not only in the strength of the body and arms, bat in the strength of the mind, neither in bringing in, but in removing injury is the law thereof. For he which doth not repel from his fellow injury, if he be able, is as much in fault, as he which doth it. Hereupon Moses began his first attempt of warlike fortitude; For when he saw an Hebrew suffer wrong of an Egyptian, he so defended him, that he 
a Exod. 2.12.  slew the Egyptian, and hide him in the sand. Solomon also saith, deliver him that is 
b Prov. 24.11.  drawn to death. Whereby it is manifest from whence, either Tully, or else Panaetius or Aristotle himself borrowed the same: albeit likewise Job more ancient than 
c His duobus, viz. Mose, & Salomone.  both these, hath said, 
d Job 29.12.13.  I delivered the poor that cried out of the hand of the mighty, and the fatherless, and him that had none to help him, the blessing of him that was ready to perish came upon me? Was not this man stronger, who so strongly endured the violence of the devil, and overcame him in the power of his mind? Neither is it to be doubted of his strength, to 
e Joh 40.2.5.6.  whom the Lord saith; Gird up mow thy loins like a man, deck thyself with majesty and excellency, and behold every one that is proud and abase him. The Apostle also mentioneth the strong consolation, which every Christian ought to have, builded upon the stableness of God's promise, and the unchangableness of his word and oath. He is therefore strong, which is able to comfort himself being under some affliction. And in truth, that is rightly called fortitude, when every one overcommeth himself, containeth anger, is mollified with no pleasure, is cast down with adversity, is puffed up with no prosperity, neither carried about with any light wind of vain rumour, concerning the 
f Eph. 4.14. 1 Tim. 6.20. & 41.1. 2 Tim. 4.4. 1 Cor. 2.12. 2 Thes 2.2. Math. 24.6.  mutation of sundry things, but remaineth 
g Eph. 6.10.  strong in the Lord, and in the power of his might, 
h 1 Pet. 3.14. Acts 28.20. See Saint Paul's fortitude rejoicing under bonds. The effects of Fortitude.  fearing nothing their fear, neither being troubled: And no marvel; For what is more high and magnificent, then to captivate the understanding, macerate the flesh, and bring it into bondage, that it may obey government, harken to counsel, and that in undertaking labours, it may speodily execute the purpose, and will of the mind renewed, and sanctified by the Spirit of God? Here lieth the first, and greatest strength of fortitude, and it hath a double work in this exercise, or conflict. First, it hath the outward things of the body in least account, and doth repute them as superfluous, and rather to be despised then desired.  
Secondly, those things which are chief, and all things in which honesty, and comeliness is seen, doth it seek after, and pursue with a notable intention of mind, never desisting until it be effected. For what is of so great commendation, as that thou so inform thy mind, that thou neither place riches, nor pleasures, nor honours in the highest room, neither that thou spend all thy studies in them? Because, when thou shalt be so affected in mind, it must needs be, that thou then wilt prefer that eminency of honesty, and 
i Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  comeliness, and wilt think so intentively upon it, whatsoever shall happen, let it be either, the loss of patrimony, or impairing of honour, or backbiting (every whereof is wont to break the heart of a worldly man) as being superior, and above the reach of it, shalt have no fear nor feeling thereof. Again, that is an undoubted mark of fortitude, in the undertaking of danger for the safety, and preservation of justice not to be moved. This is true fortitudes trial, and ever found in a Christian champion, that unless he strive lawfully, and with undaunted courage in case of greatest danger for Christ's cause, he is not 
k 1 Cor. 9.24, 25.  crowned. Doth the precept of fortitude seem a smali matter to thee, when the same Apostle openeth the way, and layeth out the steps with so great care, and diligence, by which we must come to it? Affliction worketh patience, patience experience, experience hope, and hope maketh not ashamed. 
* Vide quot certamina & una corona.  See how many combats, and but one crown; Which precept is given by no other man, then by him, that is 
l Rom. 5.34.  comforted in Christ Jesus, and exceeding joyous in tribulation, whose flesh had no rest, but was troubled on every side, fightings without, and terrors within. And though hedged in with perils 
m 2 Cor. 7.4. 2 Cor. 11.23. 24, 25, 26.  on every side, of waters, of robbers, of his own nation, and other without number, put under many distressful labours, imprisonments, stripes, tumults, stonings, and many imminent 
n 2 Cor. 1.9.10. We had the sentence of death in ourselves. Erepti de ipsa pressura praedicatores resusctatos se dicnut. Ambros. in hunc locum.  deaths, notwithstanding was not daunted in mind, neither was courage broken, but stoutly strove that he might not be brought under the captivity of sin, nor drawn from his holy profession by these assaults. And hereby in the end he became Master of the field against all his enemies, beat down his infirmities, raised up in himself the impregnable fortress of virtue, and bore away the prize. And therefore consider how he teacheth such as bear Offices in the Church to despise these worldly things; If therefore ye be dead with Christ from the ordinances of the world, why as if ye lived still therein, do you contend about the worldl? why 
o Col. 2.21.22.  are ye burdened with traditions, as touch not, taste not, handle not, which all perish with fising, and are all after the traditions, and doctrines of men? and afterward, 
p Chap. 3.1.  if ye be risen with Christ, seek the things that are above; and again, 
q V 5.  mortify your members, which are upon the earth. These things are spoken, and belong still to all the faithful. But thee (O my son) he persuadeth to the contempt of riches, the avoidance of profane, and old 
r 1 Tim. 4.6.7.  wives tales, suffering nothing to affect thee, but what may exercise thee to piety, because bodily exercise profiteth nothing, but godliness is profitable to all things. Wherefore let godliness exercise thee to 
s 1 Tim. 6.11.  justice, to continency, to gentleness, that thou mayest 
t 2 Tim. 1.22. & 6.12  fly the lusts of youth, and being rooted, and grounded in grace, mayst fight the good fight of faith, and not 
u 2 Tim. 2.4.  entangle thyself in secular affairs, because thou being the Lords soldier thou must war for him. For if he which goeth to war under the Emperor is forbidden suits of law, pleading at the bar, buying, and selling in the market, and that under the penalty of the law: how much more ought he, which doth exercise spiritual warfare, abstain from the use of all worldly negotiation, and rest himself content with the crop of his own small grounds, if he have any, if he have none, with the coming in of his salary, and stipend? For he is a good witness of God's special providence, and care toward his servants, which saith, 
x Psal. 37.25.  I have been young, and am old, yet never saw I the righteous forsaken, nor his seed begging their bread. For that is true tranquillity, 
Tranquillity what.  and temperance of mind, which is neither affected with the desire of seeking, nor perplexed with the fear of wanting.   

CHAP. XXXVI. Evils of adversity to be endured with a contented mind, and sometimes also to be declined.  
THere is also that, which is called vacuity and freedom of mind from vexations, which is, when we be neither crushed with grief, nor puffed up with prosperity. If so be, that they, which do exhort some to take upon them the government of the Commonweal, do give these precepts, how much more ought we, which are called to the government of the Church, to do such things as may please God, that the power of Christ may shine in us in a virtuous course, and that so we may be approved soldiers to our Emperor, our 
a Rom. 6.13.  members being the weapons of righteousness, not fleshly weapons, in which sin reigneth; but the strong armour of God to the destroying of sin? Let our flesh dye, that all sin may die in it, that of dead being made living, there may be a resurrection begun in us, and a new birth of works, and manners. These are the wages of fortitude in her fullness, and as she is accompanied with honesty and comeliness. But because in all that we undertake, we search out not only what is honest, but what is possible, for otherwise peradventure we might enterprise somewhat, which we are not able to execute: the Lord granteth leave in time of persecution to go from city to city; which, that I may use his own word, is to flee this, lest some might over-rashly stirred up with the glorious desire of martyrdom, offer themselves to danger, and yet, through the weakness of the flesh, and inconstancy of their mind, want the strength of faith, and spiritual fortitude to support, he permitteth them.   

CHAP. XXXVIII. That providence is a great pillar of fortitude.  
NEither is this remissness to creep in here in this sacred cause: but fear of danger is a thing that must be cast out of a Christian heart: what a baseness is it to forsake the faith for fear of a little business of molestation? For this cause the mind is to be prepared, the heart to be exercised, and established before hand, that it may hold out constantly in this glorious profession. For than will no terrors affright, no molestations break our hearts, no punishments make us yield. Very hardly indeed are these sustained, but for that all punishments the heaviest, and hardest in this our momentary race are overcome with the fear of greater hereafter, therefore, if thou strengthenest thyself with wholesome counsel, hearkenest to sound and well grounded reason, settest before thine eyes the dread of the great judgement to come, with the torments of the doom which never shall have end, thou shalt he able to bear with patience whatsoever shall be laid upon thee. This therefore is the part of diligence, 
a To set before thy eyes the dread of the judgement to come.  if any one so arm himself: that 
b To strengthen thyself with wholesome counsel, and hearken to sound reason.  the part of wit, if any one by the vigour of his understanding be able to foresee, what shall fall out hereafter, place before his sight what may happen, and to be able to define what he ought to do, if it shall so happen. to be able sometime to revolve, and cast up in his mind two or three things together, which he conjectures may possibly either severally or jointly fall out, and to dispose of them after the nature, and quality of each action for his best profit, and advantage. Wherefore it is the part of a strong man not to dissemble when any thing hangeth over his head but to foresee, and espy out of the watch-towre of his mind, and to meet within his provident cogitations to come, lest he say afterward: Therefore am I fallen into these extremities, because I did not imagine that such things as these could come to pass. Moreover unless the condition of adversity be narrowly looked into, it soon seizeth upon us. As in war a sudden enemy can hardly be sustained, and resisted: and if he find us unprepared he easily oppresseth us: so evil whereof we have had no trial, nor experience, invading us, will more waste and break us, than such as we have been enured unto: wherefore in these two things the excellency of the mind doth appear. The one, that thy mind exercised with good thoughts may with a clean heart see what is good, and honest, For blessed are the clean, and 
c Mat. 5.8.  pure in heart, because they shall see God, and through the light and sight of him, and his truth shall judge that only good which is honest. The other that it be forestalled with no turmoiling worldly business, and again that no fleshly lusts disquiet it, which for any man to perform is is no easy task. For what is so difficult, as out of the high tower of wisdom to despise riches, and all other things, which seem to the most part great and of high esteem? Confirm thou thy judgement by stable, and strong reason, and what thou shalt judge light, and without weight contemn as unprofitable, and good for nothing. If any adversity shall befall thee, and that such as shall be thought grievous and bitter, so regard thou it, and no otherwise then as a matter incident to nature, and belonging to man, especially seeing thou hast read, Naked came I out of my mother's womb, and naked shall I return thither, the Lord 
d Job 1.22.  giveth, and the Lord taketh away yet not withstanding he lost all his children, and his substance. And thou mayest learn of him in all extremities to carry the person of a wise, and just man, which is evident in that which followeth As 
e Vulgar translation.  it pleaseth the Lord, so cometh it to pass, blessed be the Name of the Lord: and afterward when that foolish wife of his spoke, and bid him bless God, whatsoever befell him by way of derision, he replied, 
g Which is as much as if had said, we are before hand with God, in the long fruition of manifold blessings proceeding from his mere mercy without our desert, he was behind with us in rendering what we justly merited, let us therefore bear the wrath of the Lord, for we have sinned against him, Micah 1.9.  Have we received good at the hands of God, 
f Job. 2.10.  and shall we not receive evil.   

CHAP. XXXVIII. Fortitude ought to be at war with all vices, principally with avarice.  
WHerefore fortitude, of the mind is no mean virtue separated from the rest, as waging war with the other virtues, but that which only defendeth the lustre and beauty of them all, keepeth judgement, and decreeth against all vices with an inexpiable hatred, and contention. Invincible is it in labours, courageous in dangers, and contrariwise rigid and stiff against pleasures thats hard and piously obstinate against allurements to evil, knowing no such, nor can be brought to know how, or what it meaneth to lend an ear to the enticements of sinners: no not bedding such according to the prohibiton of the Apostle 
a 2 john 5.10. Rom. 16.17.  once God speed. Finally it neglecteth the heaping together of moneys, as a blot to the splendour of virtue, and drawing with it the contagious infection of covetousness. For there is nothing so contrary to fortitude as to be overcome with lucre, while the warrior with his forces is too greedy upon the spoils of the slain, oftentimes the enemies repulsed, and their whole army inclining to flight miserably falleth, and whiles occupied in rifling, the legions remain dejected amidst their triumphsrthey prick forward the adversaries, who were fled before to return upon their backs. Let fortitude therefore repel, and tread under foot so cruel a beast as is greedy avarice, neither let it be ensnared with covetous desires nor disheartened with fear, because virtue is of such stability in itself, that it pursues and puts to flight all vices, as its poison, & bane. Above all it maketh choice to enter the lists of a devil, and single fight with anger, and to make her show her back, because she it is that strippeth of counsel, corrupteth, fouleth and filleth the blood with pernicious humours in such sort, that she would be avoided, as a sickness, and noisome disease that most of all hurteth. Let it beware also of the hunting and gaping after glory, and honour, which often destroyeth, when it is immoderately sought, but always undoubtedly when it is usurped: were any of these parts of fortitude in virtue, defective in job, did any of these in viciousness creep upon him? how did he tolerate the anguish of festering, and raging sores, scattered throughout his whole body, and beside the pain, and pinching of sickness, cold, and famine, how despised he the peril of his life? Was there any coacervation of riches by rapines found in his so great abundance of contribution to the poor? Did his avarice stir him up to the purchasing, and procuring of great rents, and revenues, did it incite him to the following of his pleasures and delights? Did the injurious contention of these three 
b job 2.7.  Kings his pretended friends, or the contumely of his servants move him to anger? Did his honour lift him up to lightness, when he 
c job 33.33.  imprecated grievous things against himself, if at any time he had concealed the least fault committed, though contrary to his will, or feared to have it 
d Ibid. v. 36.  published in the face of all men, were he culpable of the smallest wrong against the 
e Verse 34. & 13.  meanest of the people? For virtues, and vices accord not, but virtues are still the same, who therefore in fortitude did match him? Thou mayest give me a second, but scarcely an equal to him among the worthies of all ages.   

CHAPTER XXXIX. Warlike virtue not to be unusual in those of our profession.  
BUT perhaps warlike glory doth so much fasten the eyes of some upon her reputation, that they think fortitude to be preliall, and to belong only to the field: and for that cause myself have digressed, and turned aside to by-discourses, because I had not therein matter of like praise to commend those of our profession. How valiant was joshua who in one battle 
a Joshua 10.20.26.  took five Kings captive, and destroyed them with their armies? At what time also, how in the greatness of his courage, and strength of faith did he cry out, 
b Ibid. v. 12.  sun stand thou still in Gibeon, and thou moon in the valley of Aialon, and it immediately stood still? Gideon with 
c judg. 7.7.  three hundred men having nothing but empty pitchers, and lamps in their hands crying only, not using at all, the sword of the Lord, and Gideon 
d Verse 20.90.  blowing 
e Verse 12.  the trumpets, and breaking the pitchers in pieces (which was a poor piece of service) carried away the triumph over a mighty people, & bitter enemy: jonathan being of tender age 
f 1 Sam. 14.6. & v. 14.  shown his valour in an hard, and unheard battle against the uncircumcised Philistines. What shall I speak of the 
g 1 Maccab. 2.30.34.36.  Maccabees? But first, of them, who when they were prepared to fight for the temple of God, their possessions, and goods, being provoked by deceit of the enemy to battle on the Sabbath, chose rather to offer their naked bodies to the devouring sword, lest they should thereby break the Sabbath, then to resist, and therefore they all to the number of one 
h Verse 38.  thousand offered themselves joyfully to death. But 
i Verse 39  Mattathias considering that by this example the whole nation might perish, when himself was provoked to fight, spared not even upon the Sabbath to avenge the slaughter of his innocent brethren; whereby King Antiochus being incensed, when afterward he sent his Captains, Lysias, Nicanor, and Gorgias, he with his oriental, and Assyrian Armies was so consumed, that forty eight thousand were overthrown in the midst of his camp by judas with his three 
k 1 Maccab. 4.6.  thousand. Consider ye also the virtue and noble courage of the valiant Captain judas Maccabeus in this one soldier of his; For Eleazar observing one Elephant more eminent than the rest covered over with a royal brigandine, or coat of mail, supposing that the King had been therein, ran fiercely into the midst of the legion, where throwing away his buckler, made an entrance under the beast, and with the force of both his hands pierced him thorough, and slew him; But the beast falling, overwhelmed Eleazar with his mighty and unsupportable weight, and so he died. How great therefore was his 
l This is no more than our authors private opinion. That of Razis 2 of Maccab. 14.  more manifestly culpable of blame, but neither of both is blameless.  virtue, and magnanimous spirit? first in that he feared not death, next, that being environed with the legions of his enemies, was carried with violence into the midst of their throng, passed through the dint thereof; and because he contemned death became yet more enraged, and casting aside his buckler, with both his hands bore up the vast body, and burden of so great a beast now wounded withal. His complemental carriage, afterward getting under him further, that with invincible courage, he might give him more fully his fatal stroke, was stifled rather with the opening of the corpse wherein he was entangled, then oppressed as unable to sustain the same how heavy soever, for he seemed not to feel it, and was buried before he was killed, killed and not overcome, but made his grave his trophy, and place of triumph.  
To conclude, King Antiochus who came armed with an hundred thousand footmen, and two thousand horsemen, and thirty two 
m 1 Maccab. 6.30.  Elephants, insomuch that at the 
n Vers. 39  Sun shining upon the armour, and golden shields throughout the several beasts, the mountains glisteren therewith, and gave light as lamps of fire, was terrified with the valour of one, and brought to demand conditions of peace. Therefore Eleazar left peace the heir of his prowess. These may give them taste, if any make question of it, of the preliall virtue, and 
o The confidence they had in the Lord of hosts was their strength, bred courage in them, and made them magnanimous. This also stirred them up to prayer continually, as appeareth 1 Maccab. 2.7.3.44.50. & 4.10.30.40.55. & 7.37.41. 2 Maccab. 1.11.17.24. & 3.30.33. & 10.16.26. & 8.2.18.24.29. & 11.6. & 12.6.13.10. & 15.21. And so the prayer of faith wrought evermore their victory.  victories of God's people.   

CHAP. XL. Fortitude is not seen only in subduing but much more in suffering.  
But because fortitude is not only tried in prosperity, but in adversity, let us see the end of judas 
a The prime revenger of the wrongs of his nation in the matter of the service of God, and therefore from him have these books their appellation.  Maccabeus. For he after he had overcome Nicanor the Captain of King Demetrius, and more securely guarded with no more than eight hundred against twenty thousand taking arms, his soldiers recoiling, that they might not have been oppressed with the multitude, he persuaded them to undergo a glorious death, rather than the blot of an ignominious flight: lest we should bring a scandal, saith he, upon our honour. Therefore entering battle, and the fight continuing from morning to night he setting upon them put easily the right wing, wherein he perceived most strength of the enemy unto flight. But while he pursues them in the chase he received from behind a wound 
b joseph. Antiq. judaic. lib. 12. Cap. 19  in his body. Thus 
c But died not incontinently nor unrevenged. For he cut off the enemy on every side, with his strong arm till the night interupted him and the dint of death caused his undaunted courage to cease, as is there testified.  while he sought, a glorious triumph he found, that which was more glorious (for let us 
d Mac 9.10.  dye manfully, saith he, and not stain our honour) even that which himself sought for in truth, in death the crown of martyrdom, and with it immortal life, and never dying praise. jonathas his brother is of like desert in his victorious enterprises, but beguiled by Tryphon at the last, which much eclipsed his renown, and the rather for that he was a man of rare policy, but so that he remained constant, and true hearted to his people, and to the service of God. Two things among many are memorable in him, one, when assisted with two 
e joseph. Antiq. lib. 13. Cap. 10.  only, he put to flight the King's army, and that upon his instant motive to prayer, 
f Cum duobus tantùm relictus.  cry now to heaven that ye may be delivered from the power of your enemies, said he, to his small handfuls of assistants, whereby he renewed the battle made the enemy turn his back, and his company to return to his triumph: the other resembling that of Abraham toward Lot, in his brother john 
g Verse 38. , for he, and his brother Simon lying in 
h joseph. Ant. judaic. Lib. 13. Cap. 1.  ambush, avenged his death with the slaughter of four hundred turning their meeting, and melody at a marriage into mourning. Thou hast warlike fortitude, in which there is no mean form of honesty, and comeliness, where death is preferred before undecency, servitude, and dishonesty. But what shall I say of the sufferings of the martyrs And that we may stay here, and take up an example The young boys bore away no less triumph over the proud King Antiochus then the parents. For they were overcome bearing arms, 
i 2 Mac. 7.  these without weapons overcame. That band of seven boys stood invincible 
k 2 Mac. 7.46.32.  when they were beset with the King's guard, punishments failed, torments ceased, Martyrs failed not. One of them when his tongue was commanded to be 
l Verse 4.  cut out, answered the tyrant, the Lord doth not only hear such as have the use of their tongues, but he heard Moses when he was silent, and he heareth more the secret thoughts of his children, than the loud voices of all others. Dost thou fear the scourg of the tongue, and dost thou not fear the scourge of blood? blood also hath its voice whereby it cryeth to God, as it cried in Abel. Another having his skin 
m Ibid. ver. 7.  pulled over his ears, was changed in shape, and made deformed, but had a better show, and hue of virtue cast upon him: neither was his courage, when he denied to yield, taken down, but his tongue being at liberty, he together with his last breath, breathed out this just reproof against the bloody perseutor. Thou murderer, 
n Ver. 8.9.  thou takest this life from us, but the King of the world will raise us up which die for his laws in the resurrection of life. What shall I speak of the mother 
o Ibid. v. 20, 21, 22, 23.  of these; She looked as cheerfully upon so many funerals of her own sons, as upon so many trophies, and therefore was she a strange spectacle among women, who are wont to be too indulgent, she was delighted with the voices of her sons, as with the songs of the sweetest musicians, beholding in them the most beautiful harp of her own womb, and the harmony of piety fare above it in what number, or measure soever delighting, and ravishing the heart. What shall we spark of the innocents of two years old and under, slain by Herod in Bethlehem, who received the palm of victory before they came to natural understanding, or had the feeling wherefore they suffered. What shall I say of 
p This Martyr Agnes gave occasion of his three books of Virgins, Ex praedicatione liber sumat exordium. Natalis est Sanctae Agnes mirentur viri, non desperent parvuli, stupeant nuptae; immitentur innuptae. Again, in his 90. Sermon he doth nothing else, but dilate her passion, her rare virtues, and constancy in abiding in a single life, especially in resisting of an Ethnic prince, that sought to obtain her good will. Her passion was, for that the devil stifling him upon his violence offered her, and when being restored again to life by her intercession to God, he was recovered, he broke out against the idols of the Heathen, and said, Vnus Deus in coelo, & in terra, & in mari, qui est Deus Christianorum. Nam omnia templa vana sunt. Dij qui coluntur omnes vani sunt, & penitùs nec sibi possunt, nec alijs aliquod auxilium exhibere. For hereupon Aspasius the Roman Deputy, under the chief Governor Sempronius, caused her first to be thrown into a great fire, out of which she escaped by dividing of the flames into two parts, for the which mercy she lifting up her hands in prayer to God, and moving the people to pity her: He secondly commanded a sword to be thrust into her throat. Hence Dionysius Carthusian, upon her feast day, praiseth her upon that ground of Psalm 68.35. Mirabilis Deus in Sanctis suis, God is wonderful in his Saints. The truth hereof resteth upon the authority of this our godly Father.  S. Agnes, who being in danger of two of the greatest things, that is to say, of her chastity, and mortal life, she defended her chastity, and changed her mortal life into immortal? Let us not pass by St. Laurence, who when he saw his Bishop Sixtus led unto his martyrdom, began to weep, not because of his passion, but because of his own staying behind him. Therefore he began to call upon him in these words, O father whither goest thou without thy son? O holy Pastor whither dost thou hasten without thy Deacon? Thou never hast accustomed to offer sacrifice without thy minister. What therefore (my Father) hath displeased thee in me? hast thou found me a degenerating child? Try whether thou hast not chosen a fit minister. To whom thou hast committed the consecration of the Lords blood, to whom the fellowship of consummating the Sacraments, to him dost thou deny the fellowship of thine own blood? See that the commendation of this thy act be not in jeopardy of losing, when thy fortitude is to be commended. The abjection of the disciple is a loss to the master. What, that illustrious, and famous men do overcome rather by the combats of their scholars then by their own? Abraham offered his son. Peter sent Stephan before him. And thou, O father, show thy virtue in thy son, offer him whom thou hast instructed, that being secure of thy judgement thou mayst come to the crown with thy noble train. Then answered Sixtus, 
q Saint Laurence with Sixtus the Bishop of Rome, whose Archdeacon he was, for that they would not give the Church treasure to the Emperor's Decius, and Valerius, suffered martyrdom: his answer for the bestowing of the treasure, after he had gathered together the poor, the lame, and the blind, and presented them to Decius, was, Horum manus thesauros ecclesiae in coelum deportaverunt. The hands of these have carried the treasures of the Church into heaven. He converted Hippolytus a persecutor, who also became so constant in the cause of the Gospel, that he also suffered death. One of those cruel Emperors cried out, O Laurence, O Hippolytus, ye draw me with fiery chains. Expirârunt saith the story, that is to say, Decius' and Valerius they died: one of them incontinently, the other after three days, and in the mean time grievously tormented, sent out his last breath.  I leave thee not my son, neither do I forsake thee, but greater conflicts remain for thee. We being old do receive a lighter fight, for thee being a young man remaineth a more glorious triumph over the tyrant. Strait way shalt thou come leave off to weep, after three days thou shalt follow me. Between the Priest and the Levite it is meet there should be this middle number. It was not thy part to overcome under a master, as if thou soughtest a helper, why dost thou desire the fellowship of my passion? I demise the whole inheritance thereof to thee. Why dost thou require my presence? Weak disciples let them go before their Master, such as are strong let them follow, that they may overcome without a Master, which now need no instruction of a Master. So also 
r 2 Kings 2.  Helias left Heliseus. Therefore I commend to thee the succession of our virtue. Such a contention was worthy verily, about which the Pastor and Minister might strive, who first should suffer for the name of Christ.  
Tragedies report great applause to have been made upon the theatre, when Pylades called himself Orestes: Orestes as he was, did affirm himself to be Orestes; He that he might dye for Orestes, Orestes, that he might not suffer Pylades to dye for him. But it was not lawful for them to live, because both of them were guilty of parricide, the one because he had committed it, the other because he was an accessary. Here no man urged Saint Laurence to dye, but the love of devotion, notwithstanding three days after, when he was laid upon the gridiron by the scoffing tyrant (that he might more slowly, and to his sorer pain be turned) little regarding, that side is roasted, saith he; turn the other, and feed upon it. So by the virtue of his undaunted courage, he overcame the force, and fierceness of the fire.   

CHAP. XLI. Powers not to be provoked, nor the ears to be opened to flatterers.  
BUT here this caveat is to be taken, lest while some be led with too great desire of glory, they do more insolently abuse the powers, and do for the most part stir up, and inflame to anger the minds of the Gentiles being averse from us unto the study of persecution against us. For while those do show their strength to persevere, 
a To abuse the Gentile authority by their ambition.  and overcome punishments, how many do they cause 
b By following their examples.  to run into danger, and perish? This proviso also is here used, that we open not the ear to flatterers. For to be mollified, and drawn away by flattery, is no way the part of fortitude, but of a fearful, and slothful disposition.   

CHAP. XLII. Of Temperance, and the parts thereof.  
WE having spoken hitherunto of three virtues, it remaineth that we now speak of the fourth, which is called Temperance, and Modesty: wherein principally the tranquillity of the mind, the study of gentleness, the grace of moderation, the care of honesty, the consideration of comeliness is looked into, and sought after. Wherefore a certain order of life is to be held of us, that certain first foundations may be fetched from verecundy, or shamefastness, which is an associate, and a familiar assistant for the quietness of the mind, which flieth perverseness, is fare from all riotousness, loveth sobriety, cher sh honesty, and requireth that is comely. Let the choice of conversation follow, that we may be joined in friendship to all the most approved ancients. For as the use of equals is sweeter; so of ancients is it safer, which as with a certain mastership, and guidance of life, doth colour, and beautify the manners of young men, and doth as it were dye them in the 
a Quasi murice probitatis inficit.  purple die of probity and honesty. For if such as are ignorant of the coasts of countries do delight to set upon their journey with such as are expert, and skilful to find out the passages, how much more ought youths to enter a new way of life with old men, whereby they may not err, nor deflect from the right path of virtue. For nothing is better than to have the same both masters of our life, and also witnesses. We must inquire likewise in every action what agreeth to the persons, times, and ages, what also is fit for the wits and natures of every several wight. For oftentimes what beseemeth one, beseemeth not another. One thing may be accommodated to youth, another to age, one to danger, and distress, another to peace, and prosperity. David 
b 2 Sam. 6.14.13.  danced before the ark of the Lord, Samuel danced not. Neither was he therefore reprehended, but this more commended. He changed his 
c 1 Sam. 21.13.  countenance before King Achish. But if he had not done this through fear, lest otherwise he might have been discovered, he could not have wanted the reprehension of lightness; Saul being in the company of the Prophets, did also himself prophesy: and mention is made of him only, as unworthy, and of none beside, is 
d 1 Sam. 10.10.  Saul also among the Prophets?   

CHAP. XLIII. Every one ought to addict himself to that in the matter of Office, which may best accrue to him.  
EVery one therefore being not unacquainted with his own strength and wit, let him apply himself to that, which he maketh choice of, as fittest for him, But first let him well consider what is best for him to follow, neither let him so much take notice of his towardness, as of the vices, whereunto he is inclined: and let him show himself an equal judge of himself, that avoiding evil he may be bend to a virtuous course. One is fit for distinct reading of the Scriptures, another more careful to expel devils by 
a Exorcism and anointing the sick had their expiration with the working of miracles. They were peculiar gifts of the holy Ghost, serving for the primitive times, and exorcism was then used extra baptismum, as Tertul. witnesseth in his Apolog. to use it therein with the Papists is without warrant, and absurd, beca-by Christ in baptism the devil is driven away. For as St. Cyprian Epist. ad Magn. well observeth, Sicut scorpij & serpents, etc. As scorpions and serpents prevail in their poisoning on dry land but being thrown into the water prevail not: so likewise evil spirits can remain no longer, neither any further annoy, then until the holy Ghost beginneth to dwell in the baptised, and sanctified.  exorcism, another of more regard in the quire, another can better apply himself to the keeping of the vestry. He that is toward the Church, set him have respect to all these, and let every one be deputed to that office, which is most agreeable to his disposition. For to whatsoever office nature leadeth a man, or doth best become him, that doth he execute with more grace. But as to perform an office with grace, and credit, it is a hard thing in every calling: so is it much more hard in ours. For every one loves to follow the life of his parents. The most part whose parents have been soldiers, are drawn to lead their lives in the wars, others accordingly in other professions, wherein their fathers walked before them. But in the ecclesiastical function thou mayst find nothing more rare than a son treading in his father's steps, either because the grave, and weighty employment therein doth deter him, or because in a slippery age abstinence, and forbearance of worldly pleasures is harder, or because it seemeth a more obscure life to cheerful youth, and therefore they convert their studies to those exercises, which they think more plausible. For more prefer what is present, than what is to come hereafter. But howsoever they are for their present welfare, our warfare is for ensuing comfort. Whence it followeth by how much our cause is better, by so much aught our care to be greater, and more attentive.   

CHAP. XLIIII. Of that which is comely, and that which is honest.  
LEt us preserve therefore, and prefer verecundie, or shamefastness, and that modesty comprehending, and commending comeliness, as the ornament and honour of our whole life. For it is no small matter, to keep measure, and observe order, in every thing, wherein doth truly shine forth, that which is called comely and is so joined with honesty, that it cannot be separated, For what is comely is honest, and what is honest is comely, insomuch that there is distinction rather in the speech, than a difference in the virtue, discerned they may be in the understanding, no way well expressed in words, And that we may endeavour to fetch out some distinction between them, honesty is, as it were, the good health, and wholesome constitution of the body, comeliness is, as it were, the compliment, and beauty thereof. As therefore beauty doth seem to excel health, and goodness of constitution, yet cannot be without these, neither any way separated from them, because unless good health be, beauty and well-favorednesse cannot be: so honesty containeth in it, that is comely in such manner, that it may seem to have proceeded from it, and cannot be without it. Honesty therefore is as the soundness of the work, and of our whole fabric and comeliness is as the beauty or shape, and confounded with it, as subsisting together in one mass, but distinguished from it in opinion. For albeit it may seem to exceed in something, yet in the root it belongeth to honesty, but as a special flower thereof: so that without it, it may fade, with it may flourish. For what is honesty, but that which avoideth turpitude, or deformity of manners, even as death? What dishonesty, but that which draweth in the drought of good manners, and consequently death? Wherefore the substance of this virtue of honesty being green, comeliness, because there is soundness at the root, doth bud out as a flower. But the root of our purposed virtue being rotten, there appeareth no blossom, the plant of honesty decaying, the fruit of comeliness must needs whither. Thou hast this much better expressed in our sacred books. For David saith, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 93.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Hebr. genth of goath celsitudo, and sometimes excellentia, and this excellency is comeliness. Is. 24.  the Lord hath reigned, he hath put on comeliness. And again the Apostle saith, Let us walk honestly, which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.13.  properly signifying such as is of a good habit, of a good form, and proportion. God therefore when he first made man, form him in a good feature, and in a good composition of his members, and parts, and gave him the best portraiture of all his creatures, yet gave him not the remission of his sins: but afterward renewed him by his Spirit, and infused into him grace: he that came in the form of a servant, in the similitude of sinful flesh took upon him the glory, and comeliness of humane redemption. In commemoration whereof, as was before mentioned, the Prophet thus breaketh out, The Lord hath reigned, and put on comeliness. And elsewhere 
c Psal. 65.60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. Tibi debetur Tremel. ex officio ecclesiae jun. which executed in comeliness.  praise, O God, beseemeth thee in Zion, importeth thus much; It is both an honest, and comely thing that we fear thee O Lord, that we love thee, pray unto thee, honour thee. For concerning honesty in action, it is written, let all things be done 
d 1 Cor. 14.4. Transl. vulg. so Pagnin. Syriack cum modestia. The reason is the nearness of these in sense, and signification.  honestly. We may fear, love, request, honour man, a hymn is sung specially to God. We are to believe this to be comely in a more excellent manner, which we bring, and present to God. It is meet a woman, no less than a man, should pray in a comely habit, but it is a thing that best, and most properly belongeth to her to pray 
e 1 Cor. 11.12.  covered, and to commence her petition under the promise of chastity, and good conversation.   

CHAP. XLV. That those things which are good and honest, are according to nature; but those that are beastly, and vicious, are against nature.  
WHerefore it is comeliness that beareth the preeminence, the division whereof is double. For there is a decorum which is general, spreading itself into all the skirts of honesty, and apparent in the whole state of the body, and there is that, which is special, which showeth itself, and is more conspicuous in some certain part. That general is such, as if the whole life did accord, and had no disparity of actions, all things did proceed in an equal form, and when the universe is uniform in the individuals, and each several part of the course of life without difference. The special, such, that in its virtuous designs it hath something more rare, and of special note; Observe this withal, that it is a seemly thing to live, and converse, according to the instinct of nature; and an unbeseeming, and 
a james 3.15. non naturae ductum secutus, sed erassis concupiscentijs addictùs. Sic enim vulgò accipitur juxta, Calv. 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sensual to live contrary thereunto. For the Apostle speaketh as if he were to answer to some interrogatory made against it: Doth it 
b 1 Cor. 11.13, 14, 15. Nullum vitium ita contra naturam, ut naturae deleat extrema vestigia. Aug. De Civit. Dei, l. 19 c. 13. editus à Leontorio.  become a woman to pray uncovered? Doth not nature itself teach you, that if a man have long hair it is a shame to him, because it is against nature? And again he saith, if a woman have long hair, it is a praise unto her: for her hair is given to her for a covering. For it is according to nature. For hair truly serveth for a veil, and it is a veil which God in nature hath ordained for them. Nature therefore herself doth dispense for us, and dispose what each person, what his habit, and form of attire shall be, which we ought to retain: and I would to God we might preserve her entire in that her innocency 
c Math. 17.23.24. Sicut parvulus non perseverat in iracundia, non laesus meminit, non videns pulchram mulierem delectatur: non aliud cogitat, & aliud loquitur: sic & nos, nisi talem habuerimus innocentiam, & animi puritatem regna caelorum non poterimus intrare Hier. super banc locum.  whatsoever, and our maliciousness might not change her into a worse mould, than which she received. Thou hast this comeliness in the general, because God made the beauty of this world Thou hast it in special, and in the parts, because when God made the light, when he distinguished the day and the night, when he framed the heaven, when he separated the earth, and the seas, when he appointed the Sun, the moon, 
d Vitium consuetudine, nimiore progressu roboratum Aug. De Civ. Dei l. 12. c. 3. in voluntate hominis est origo vitiorum. Idem Quest. super Exod. lib. 2. Non quisquam de vitijs naturalibus, sed de voluntarijs poenas dedit l. 12. cap. 3. ut supra. Ei si naturae que summa est, qua faciente sunt, quaerunque sunt contraria natura non est nisi quae non est Ib. c. 12.  & the stars to shine upon the earth, he approved each singular, and several as an 
e Gen. 1 13. Tob meod denoting as much by an implicit prolepsis, as when doubled. Ex. 1.7.  exceeding good. Was this comeliness in the several, and distinct parts of the world, and was not the lustre thereof much more in the universe?  
Yes surely, wisdom ratifying, and applauding the same with her 
f Prov. 8.30, 31.  voice, when he rejoiced at the perfection of his work, I was there as giving allowance, and commendation to his delight. In like manner the proportion of every member in the framing of man's body, is goodly to behold, and being duly considered of the greatest acceptance, and chiefest estimation. But the fit composition of the parts in common, and in the integral building, because they so seemly; and sweetly meet, and conspire together in themselves, is much more pleasing to the sight.   

CHAP. XLVI. By restraint of what passions comeliness may be acquired.  
IF any man therefore doth keep good proportion in his whole life, and due measure in every his several actions: and again if he hold a due order, constancy, and moderation in his words, and works, comeliness in an excellent manner appeareth in his life, and showeth itself in a goodly sort, and as it were in a crystal glass; Yet let savoury, and sweet speech come thereunto, that it may withal wind in itself, and win the affections of the hearers, and whereby he who useth it, may make himself 
a ● Cor. 13.5.  acceptable to his familiar friends, to the citizens, yea, if it may be to all men: notwithstanding so, that he suffer not himself neither to flatter, nor to be flattered. For the one of these is subtlety, the other vanity. Let no man despise the judgement of any man, especially what the best affected conceive of him. For by this means he learneth to bring due reverence to the good, whom to neglect is arrogancy, or dissoluteness: of which two one proceeds from pride, the other from neglect. Let him also that will be of comely carriage take heed to the motions of his mind. For he must be circumspect, and bear a watchful eye over his own ways, both in shunning what evil may be against him, as also in providing what may make for his own safety. For there be certain motions, among the which there is that appetite, which breaketh forth after a violent manner, where in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it suddenly flieth out with much force, fast, and fare increaseth, and spreadeth abroad. In these motions the powers of the mind, and of nature are not of mean strength, which notwithstanding are double: some placed in the appetite, some in the reason, which able part may bridle the appetite, and make it obsequious to her, may lead it whither she will, and by an officious dominion may teach it what ought to be done, what to be avoided, that thus obedience may be yielded to so good a Mistress. For we ought to be solicitous, and vigilant, that we do nothing rashly, and without care, or aught at all, whereof we are not able to render a profitable reason. For the cause of our action, howbeit it be not rendered to of all men: yet it is examined of all men. Neither have we truly wherein we may excuse ourselves. For although there be a certain power of nature in every appetite, notwithstanding in the law of nature itself, the same appetite is subject to reason, and it doth likewise obey the same. Wherefore it is the part of a good watchman, so to forecast in his mind, that appetite doth neither run before, neither forsake reason: lest in running before, it molest her, so that she be excluded, and again lest in forsaking her, there be a failing. Molestation taketh away constancy, failing discovereth idleness, accuseth of laziness. For the mind being troubled the appetite swelleth greater, spreadeth out longer and wider, and in its unbridled and impetuous race receiveth not the rain of reason, neither feeleth any, either hand, or curb of the rider to guide, and restrain it. Whence it commonly happeneth, not only while the mind is troubled, and turmoiled, that reason is shaken off, and lost, but also the countenance inflamed, either with anger or lust, doth wax pale with fear, doth not contain itself within the bounds of moderate pleasure, but is taken with so much delight, and solace, as is incredible. These things being so, that censure, and gravity of manners, that followeth, natural instinct is rejected, neither can that constancy take place, which in managing affairs, and consultations, is able only to bear up her authority, and maintain that is comely. But a worse, and more grievous 
a Appetitus concupiscibilis, irascibilis, & ex dolore injuriae acceptae conceptus. At the resurrection of the just there shall be perfecta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the faculties of the soul. Nam tunc Deus implebit animam rationalem piorum luce sapientiae concupiscibilem justitiâ: irascibilem perfectâ tranquillitate. Bernard.  appetite doth arise out of a too much indignation, and wrath, then for the most part out of the grief which is kindled by injury received. Concerning which argument the precepts of the 
b Chapter 2. Psal. 39.1.  Psalm placed in our Preface do sufficiently instruct us. But this also falleth out happily, that being about to write of Offices, we might use that as a confirmation of our Preface, which likewise itself did belong, as a chief rule, to the matter of Office.   

CHAP. XLVII. Of three kinds of men receiving injuries.  
But because we have before, as we ought, fearing lest our preface might have been too prolix, briefly touched, how every one receiving injury, should be able to avoid too much stirring up anger, I deem it expedient that the same subject should now be more fully discussed. For it is a fit place under the part of temperance to show how anger may be suppressed. We are desirous therefore, as fare as we shall be able, 
Three sorts of men receiving injury.  to demonstrate out of the sacred scriptures, that there be three kinds of men receiving injury. One over whom the wicked insult, whom they daily rail upon, vex, and disturb. These because they cannot have justice, are confounded with shame, sorely perplexed with grief. Like to these are very many of my rank, and of my coat. For if any offer me injury a weak &, silly man, though I be weak, and unable to bear it: 
1. Sort receiving injury render it in word, and act but forgive it in heart.  yet peradventure, I may pardon the offence committed against me. If any crime be laid to my charge, I am no such person, that I can content myself with the satisfaction of mine own conscience, albeit I know myself free from the crime objected, but I must, neither can I forbear, being a frail man, wash away the spot of infamy cast upon my ingenuous, & honest disposition. Therefore I require an 
a Deut. 19.21.  eye for an eye, and a tooth for a tooth, and repay them home reproach for reproach. But if I be but a proficient in holy religion, 
2. Sort bear it with silence.  though I be not grown to perfection, I retort not again, howsoever reviled, the least contumely, and if they grow in upon me, and load me never so hard with their taunts, weary, and overwhelm my tears, with their railings, yet I hold my peace, and reply nothing at all. But if I be perfect (that is to say, if I may so speak, seeing in truth I am weak) than I bless them that curse me, as Paul also did bless, when he saith, being evil spoken 
b 1 Cor. 4.13.  of, we bless. For he had heard Christ 
c Mat. 5.44.  say, love your enemies, pray for them that revile you, and persecute you. Therefore Paul suffered, and endured persecution, because he did mitigate, and overcome humane affection, for the rewards sake set before him, that if he loved his enemy, he might be made the son of God. Notwithstanding, we are taught that in this kind of virtue holy David was not inferior to Paul, who when Shemei first 
c 1 Sam. 16.7. The resolution that David being dumb in this case, is nothing inferior to Paul, opening his mouth with blessing.  cursed him, and objected his crimes, he held his peace, was humbled, and was silent even from good words, that is, through the conscience of good works. Moreover it grieved him not to be reviled, yea, when it befell him, he embraced it with much desire because it moved him more earnestly to seek for mercy at the hands of God. But see how he stored up humility, justice, and prudence in his heart, thereby to get favour of God. First he saith, Therefore he curseth me because the Lord 
e Ibid. ver. 11.  bade him curse, Here thou hast his humility, because those things, which were commanded him of God, he thought he ought to bear, as it became an obedient servant. Again he said, behold my son, that came from mine own bowels, doth seek my life, here thou hast his justice. For if we can be contented to suffer grievous things at the hands of our own, why do we take it in evil part, when strangers bring them upon us? Thirdly he saith, let him alone, let him curse because the Lord it may be hath therefore bidden him that he might see mine affliction, and humiliation, & do me good for his cursing this day. Neither did he suffer him only to rail, but to follow him by the side of the mountain, and cast stones at him, Yea, which is more, after 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 coming to him to have been welcome, and to have brought him grace, and therefore to have been delighted, not exasperated with these his malicious and mischievous despites: as being more advantageous to him in the more certain expectation of a more ample reward of the bountiful Recompencer of all patiented forbearance. But howbeit he had now proceeded fare in the way of perfection, notwithstanding he sought to attain to it in a higher degree. Through the grief of injury sustained, his heat of blood was stirred up in him as a man, but by the efficacy of the spirit of grace he overcame like a good soldier at the command of his great general. He endured as a valiant champion, but the upshot 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 days what it is, that I may be certified what I have not 
e Psal. 39.7.  attained unto. 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 help this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. which is deliver me from all my transgressions. 1 Cor. 15.23.  order, Christ the first fruits, afterward they that are Christ's at his coming, then shall be the end. For the kingdom being delivered up 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 be the best and perfect in their degree, there is full perfection. Therefore for the state of perfection, the Apostle pointeth at those days of eternal life which are always in being, not at those days which pass away That so here in this life, he may take notice of his wants, & may grow up in knowledge to understand what the land of promise bearing perpetual fruits is, what the first mansion 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 error, but that in which is perfection, in which is truth, is to be sought after, evermore to be 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 Gospel, the truth in the heavens. Before a lamb was offered, a calf was offered, now Christ is offered, but he is offered as a man, and as it were receiving his passion, and he offereth himself as it were a Priest, that he may take upon him our sins, and remit them to us. Here in an image, and certain similitude, there in truth, where he interposeth himself as an Advocate with the Father for us. Therefore here we walk in an image, we 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 we are here, let us get, and keep the image, that there we may come to the truth. Let there be in us the image of justice, let there be the image of wisdom, because we shall come to that day, and according to the image then found in us, shall we be judged. Let not the adversary find in thee his own image; his image of raging, and fury. For in these maladies harboureth mischief. For our 
a 1 Pet. 5.8.  adversary the devil goeth about like a roaring lion seeking whom he may kill, and devour. Let him not find in thee the desire of gold, the heaps of silver, 
b john 14.30. Satan 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 voice of liberty, that thou mayest say; The prince of this world shall come, and shall not find aught in me. Therefore if thou be secure, that when he cometh to make search, he may find nothing in thee, thou shalt say that which jacob the Patriarch sometime said to 
c Genes. 31.37.  Laban, what of all thy goods hast thou found with me? Worthily blessed was jacob, 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 sat down upon them. Wherefore if thy wisdom, faith, contempt of the world, if thy grace may cover all thy perfidiousness, and disloyalty thou shalt be blessed, and this may be a good means 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 voice of the adversary, so that not only all authority, and power, but even all pretence, and colour to accuse thee shall be taken away? Therefore he which hath no regard to these, or any other vanities is not at all troubled, but he which hath respect unto them, is most vainly, and idly, without any profit accrueing to him thereby troubled, and molested. For what is it to scrape together riches but a vain thing, and nothing furthering the soul's welfare? For he that shall dive into it shall he not find too much vanity in it, so much so greedily with such an hungry and unsatiable appetite to gape after this fading, soon vanishing, and perishing pelf? When thou hast with continual carking, and caring raked it together, how knowest thou, whether God will suffer thee to possess it one moment? Is it not a vain thing for the merchant, night and day to toil, and tug upon the seas in a long voyage, that by his traffic he might treasure up many rare, and precious commodities? Especially for that when he hath purchased them with his penny, he is troubled about their price, lest peradventure he undervalue them to his loss, such hunting and harkening out places of Mart where he may best vent them, and again while he maketh such open inquiry, how is he frighted with fear of Pirates, and robbers, that perhaps envying his so famous negotiation, might be stirred up against him? Being out of hope of any better season to set up sail, and make his return, how patiented is he of delay, lest gaping for gain he should make shipwreck? Is he not also vainly troubled, which heapeth together with long hard labour a great deal of muck, when he hath no heir at all to leave it unto? It oftentimes falleth out, that what a covetous man hath gathered together with much care, a luxurious, and prodigal heir doth incontinently by a precipitious, and brainsick course make havoc of what hath been a long time in getting, being a foul devourer, blindly led to the present benefit, and sweet repose, unprovident for the after good, swalloweth up all with open mouth like a gulf even at one bit. Oftentimes likewise one that is in great hope to be some successor, and is repined at, because he hath some of the inheritance imparted to him before, becomes surprised with sudden death, and openeth a compendious way for strangers to enter in, as whole successors upon that, whereof he was many years before in undoubted expectation. Why dost thou therefore, O vain man, thus wove the spider's web, which is empty, and without fruit? Why dost thou hang up thy rich bags by way of boasting, being in truth weak, and simple stuff, which although they abound with thee, they benefit thee nothing: yea, though they may array thee with costly attire, yet they do strip thee of the image of God, and put upon thee the image of clay, and dirt of the earth? If any one hath the image and shape of a tyrant, is he not under condemnation? Dost thou lay down the image of the King eternal, and dost thou take up, and foster within thee the image of death? Cast out rather out of the city of thy soul the image of the devil, and take in the image of Christ. Let this shine forth in thee, in thy city, that is, let it shine brightly in thy soul, that thereby the foul shapes, and ugly deformity of vices may be blotted out, and done away. Of these David speaketh 
e Sept. Psal. 72.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lord in thy city thou wilt bring their images to nothing. When God shall have painted jerusalem according to his own Image: then will he abolish the image of the adversary.   

CHAP. XLIX. That the grace of Offices best becomes the Ministers of the altar, and this is confirmed from the example of the levitical, comprehending withal the priestly order.  
FOrasmuch as in the Gospel the people instructed by our Saviour was informed, and trained up in such doctrine, and discipline, as wrought the despising, and contemning of riches, how much more doth it belong to you that are Levites, not to be held under the power, and bondage of earthly lusts? For when the earthly possession of the Fathers was divided to the people by Moses, the Lord excepted the Levites, who were to have no portion among their brethren, because himself was the line of their inheritance. Whence 
a Psal. 16.6.  David saith, The Lord is the portion of mine inheritance, and of my cup, thou shalt maintain my lot. Of the Levite himself he saith, he is 
b Num. 3.45. Hebr. Hau-lierunt mihi Tremel. jun. ut sint mei.  mine, or he is for me. Great is his Office that the Lord should say of him, he is mine; Or as Christ said to Peter, of the piece of 
c Math. 17.27.  twenty pence found in the mouth of the fish, thou shalt give it to them for me, and thee. Whence also the 
d 1 Tim. 3.2, 3, 4.  Apostle when he had said, a Bishop must be sober, modest, hospital, apt to teach, not given to filthy lucre, no fighter, one that can rule his own house well, he added withal, 
e Verse 8, 9, 10.  likewise Deacons must be honest, not double tongued, not given to much wine, neither to filthy lucre, having the mystery of the faith in pure conscience, and these let them be first proved, and then let them minister if they be found blameless. We may observe from hence how great things are required of us, that the minister of the Lord abstain from wine, that he be upheld by good testimony, and not only by that of the faithful, but by the witness of them that are without. For it is meet that the witness of our deeds, and works should be in a public esteem, and attestation, lest aught should be derogated from our function, that he which seethe the Minister of the altar adorned with virtues suitable to his calling, might praise the author, and reverence the Lord, which hath ordained such persons to serve him in his house. For the praise thereof belongeth to the Lord, when his house is possessed with pure doctrine, honest, and innocent discipline. But of chastity what shall I say, when one copulation only, and not that which is repeated again, and renewed, is permitted? And in wedlock itself therefore, the law not to iterate the same, neither to fall to the conjunction of a second 
f He means it in the Deaconship, or Minestery, collecting it out of 1 Epist. ad Timoth. Cap. 3.2. otherwise he admits it. Si qua in secundas nuptias inciderit, quas Apostolica praecepta non damnant, Lib. de viduis. Upon the place above specified to Tim. he thus writeth, High ad ministerium Dei eligantur qui non sunt egressi constitutum Dei. Homini enim unam uxorem decrevit Deus cum qua benedicatur. Nemo enim cum secunda benedicitur.  yoke-fellow, which seemeth strange to most men, why also Marriage being iterated before Baptism, impediments should grow upon the election, and prerogative of the office, and ordination of the ministry, when with all offences, if they be remitted by the laver of Baptism, are not wont to be any hurt or hindrance. But we ought to understand, that in baptism there may be dimission of the fault, there cannot be an abolishing of the law. In Wedlock there is not the fault, but the law therefore belongeth to the fault, there is a relaxation thereof in Baptism. What belongeth to the Law cannot in wedlock be dissolved. How can he exhort to 
g According to Moses law a Priest is forbidden to marry her repudiated, Lev. 21.7. any other might, Deut. 24.2. yet the children of such as were begotten in second marriage by an ancient custom were not to be admitted to the ministry being bigami.  widowhood, who himself frequenteth wedlock? But the ministry is to be exhibited without offence, and spot, neither to be violated with any conjugal combination; ye know it to be so, which have received in the integrity of body, in incorrupted modesty, and in freedom from the society itself of marriage, the grace of holy ministry. Which thing I have therefore not passed by, because for the most part in more obscure places, when they executed their ministry, or also their priesthood, they begat children, and defended the same to be as it were of ancient use: whereas the sacrifice was deferred for a certain space of days, and the people which were to come to the sacrifice for their more pure access, were made to contain from their 
h Exod. 19.15. for a time only as the Ap. adviseth 1 Cor. 7.5.  wives as we read in the old Testament, and did wash their garments, as the text 
i Exod. 19.10.14.  saith, wherefore if so great observance was used in the figure, how much more than ought it to be in the exhibition of the truth? Learn O priest, and Levite, what is to wash thy garments, that thou mayst bring a clean body, when thou administrest the Sacraments. If the people must not offer sacrifice without being first purified? neither so much as their garments must be defiled, darest thou being unclean, both in body and soul, make supplication for others? darest thou minister for others? The office of Levites was no mean place. For of these the Lord testifieth; Behold I 
k Numb. 3.12.13.  have even taken the Levites from among the children of Israel, for all the first borne that openeth the matrice among the children of Israel, their redemption shall be just, and the Levits shall be mine. For I have sanctified to me the first borne in the land of Egypt. We know that the Levits are not reckoned among others, but preferred before all which are elected out of all, and sanctified, deputed for the first 
l Num. 3.41. Exod. 13.12.  borne, for the first fruits, holy to the Lord, in these there is payment of 
m 1 Sam. 1.11.21. Levit. 12.7.  vows, 
n Numb. 3.46.47. Luke 2.24.  redemption of the sins of the people. The Lord speaking to 
o Numb. 1.49, 50, 51.  Moses, bid him not number the tribe of Levi among the children of Israel, but, saith he, appoint them over the tabernacle of the testimony, and over all the instruments thereof, and over all things that belong to it, to bear the tabernacle and minister in it, and dwell round about it. And when the tabernacle goeth forth, the Levites shall take it down, and when the tabernacle is to be pitched, the Levits shall set it up: whatsoever stranger, t'has is not of that tribe cometh near, shall be slain. Thou therefore being chosen out of the whole number of the children of Israel, and being deputed as the first borne, and holiest among the holy fruits of the womb, and set over the Tabernacle, the people in the camp of holiness, and faith, because thou alone art ordained to 
p Num. 4.15. It is to be understood of the Priests the sons of Aaron, not properly of the Levites, for these must not meddle to shut it, or open it, or touch it, no more than the people the mount, Exod. 19.21. the Priests themselves must not without reverence. Vzza should have borne the Ark upon his shoulder was therefore slain, because he carried it into a city of the priests. 1 Sam. 6.13, For Bethshemesh was a city of the priests. Iosh. 21.16 They that were slain were of the people, 1 Sam. 6.19. and their number showeth it, only certain were of the priests.  cover the Ark of the testimony to which what stranger soever shall come near shall perish. For all see not the high mysteries, because they are covered from the Levits themselves, lest they should see them who ought not to see them, and lest they should take them who are not able to keep them. Moses saw spiritual 
q Rom. 2.28. Deut. 30.6.  circumcision, but he covered it that he might prescribe it in the sign. He saw also the unleavened bread of sincerity, and truth, he saw the passion of the Lord, he covered the unleavened bread of truth with corporal, he covered the passions of the Lord with the immolation, or sacrifice of a lamb, or calf. And the good Levits have kept the mystery of their faith under this cover, and dost thou think it a small thing that is committed to thee? The first is, that thou see the high things of God, which is wisdom, the next that thou watch for the people's salvation, which is justice, the third that thou defend the camp, guard the Tabernacle, which is fortitude, the fourth that thou keep thyself continent, and 
r 1 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Levit. 10.9. Tit. 1.7.  sober, which is temperance. These kind of virtues they which are without, have maintained as the principals, but they judged the order of 
* or of justice. See herein a difference between Christian, & Ethnic Philosophy.  community superior to that of wisdom, when wisdom is the foundation, & justice the work, neither can the work stand unless it have a foundation.  
Now wisdom, which is the foundation is Christ. 
s 1 Cor. 3.11.  Faith therefore in him is the first and chiefest wisdom, 
t Prov. 9.10.  as Solomon saith following his 
u Psal. 11. 1●.  Father, The beginning of wisdom is the fear of the Lord, and the law saith, thou shalt love the Lord, thou shalt love thy 
x Deut. 6.5. Mat. 22.37.  neighbour likewise. It is a comely thing therefore thou bestow thy gifts in the performance of duties for the benefit of humane societies: but it is a comely part in the first place, that what thou hast in most precious account, which is thy soul, than the which nothing is more noble, thou consecrate to God, 
z The fear of the losing the jewel of the soul in any of his flock ought to be great in the minister for he must see what is lost, Ezek. 34.10.  When thou shalt first pay the debt 
y Deut. 6.13. Mat. 6.33.  thou owest to the author of thy life, and liberty, it is lawful for thee to spend thy labours for the relief, and help of men to supply their wants in their necessities, either by money, office, or by whatsoever gift, which in your function hath no bounds. Relieving with money thou mayest cancel the obligation of the debtor undertaking the matter by virtue of thy office, 
a Deut. 22.2. & 24.13. job 31.7.16. & 29.16.17.  thou mayest save what he feared would have been lost, that 
a 1 Tim. 6.20.  committed it in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he to whom God hath committed in deposito the heavenly verity shall he fail in ordinary matters.  trust, And it is thy duty, believe it, whatsoever is deposed into thy hands to preserve it and restore it. But sometimes there comes an alteration, either by reason of time, or necessity, insomuch that it is not thy office, to restore that which thou hast received; As for example, If any strong professed enemy, 
c Ezek. 18.7.16.  whom thou art not able to resist, helping the Barbarians against this thy country, require the money committed to thee, or if thou let it go from thee, in the presence of one, who will extort it, if thou restore it to a harebrained person that cannot use, nor keep it, if thou deny not a sword to a mad man wherewith he killeth himself, is it not against thy office, and charge thus to pay what was put into thy hands? If thou receive wittingly stolen goods, is it not against thine office to defraud him that lost it? It is sometimes likewise against thine office to perform thy promise, to keep the sacrament or oath thou hast taken, as it was in Herod, who 
d Mat. 14.7.  swore that he would give to Herodias daughter whatsoever she would ask, and therefore cut off john the Baptists head that he might not break his promise. 
e judg. 11.30.  Of jephthes, what should I say who to fulfil his vow, that whatsoever should first meet him, at his return after the victory, the same he would offer to God, his daughter first meeting him he sacrificed her? It had been 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 wisdom, to foresee such mischiefs. And therefore 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 be deceived in his counsel, may not forsake the faith, may not fear death in nothing may bear himself intemperately, but in such sobriety, that his very presence may carry with it gravity. Neither to avoid intemperancy is it enough to have a continent mind only, but chaste eyes, also, lest a casual meeting upon the sudden of some tempting object do crush the forehead of sobriety, for the want of this is the violating unspotted chastity, because he which seethe 
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 foulness of the fact outwardly done, but in the intention of the sight, and inward motion of the heart. These may seem too too heavy and hard impositions, but yet nothing superfluous, but altogether necessary in so great a function both in looking into themselves, and that first for the furnishing them for their high calling, and then in seeking for a reformed life of their people. The special grace that 
h Deut. 33.8.9.  Moses in his benediction doth bestow upon them should bring them reverence. Give to Levi thy Urim and Thummim, thy true ones, and manifest ones, light and perfection, knowledge, and holiness, 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 have not seen him, neither knew he his brethren, nor knew he his own children, for they observed thy word, and kept thy covenant. They therefore are his true, and manifest ones, which have no deceit in their inward parts, hide no guile there, but keep the Lords precepts, and lay them up in their hearts, as Marie ᵏ did: which in fulfilling their office have no respect to their parents above others, love 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 less good may be done, what is fit for every season, that so they may follow that which only is honest, and may wait 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, office l. 2. Tantus splendor honestatis est, ut vitam beatam efficiat tranquillitas conscientiae, & securitas innocentiae, so Cicero l. 3. de office 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 fair, sometimes honourable, sometimes continent,  honest actions belonging both to their place, concur to be executed at the same time, let them think that the more honest of the two is always to be preferred. These may worthily be styled 
l Psal. 112.1. & 144.15. continent, but here it may be put for that which is according to order, and discipline most seemly, and convenient. Gloriam ingentem, divitias honestas volebant Sallust. de Conjurat. Catil. and is the same with pulchrum when it is used, as in Tully's offices, for comely, not distinguished as there, but confounded with it, and so also according to the Etymology thereof coming of polleo quòd polleat forma. Again, honestum, & utile are properly disparata, but here the same, and so rather doth our author mean it, as E duobus utilibus utilius eligendum, Cicero de office lib. 1.  blessed whosoever they be. The Priests and Levites, O Lord, that make manifest thy truth, that tender the sacrifice of prayer in the congregation abundantly bless, and their substance, accept of the work of their hands, that so the fruit of prophetical benediction, which hath proceeded from thine own sacred mouth may daily be exhibited to their unspeakable comfort, and thine endless, and immortal praise, which livest, and raignest with thy Son, and the holy Spirit, three persons, and one God in Majesty, and dominion, without beginning or limitation of time, incomprehensible, Amen.   

 
I Am delighted to stay a little longer in the 
a Erasm. edit. patribus pro partibus.  parts of modesty while I speak 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 becometh youth, and youthful years. 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 one's course may be agreeable to his life. Whence 
b Tullius, Lib. 1 de office decori.  Tully thinketh order aught to be observed in that comeliness, or decency, and saith, that to be seated in beautifulness, proportionable placing, attire fit for action. Which he affirmeth hardly can be expressed, and therefore sufficient if it be understood. But why he interposeth beautifulness I throughly apprehend not. Although he may commend the strength of the body, we surely place not the seat of virtue in the beauty of the body. Notwithstanding we exclude not a 
c Ingenium malè habitat Galbae.  grace thence, because modesty, and comeliness were wont to cast over the countenances themselves the tincture of shamefastness, and thereby make them more acceptable. For as an Artificer in more profitable materials was wont better to work: so modesty also in the natural comeliness of the body is more eminent: notwithstanding, so that it be no affectation of comeliness in the body, but natural, simple, neglected, and more desired, not adorned with precious, and white garments, but common, that nothing be wanting to honesty, and necessity; nothing come near to niceness, and gayness. As for the voice it must not be remiss, broken, sounding at all effeminatly, by what a one under show of gravity many have used to counterfeit, but such as reserves a certain form, rule, and manlike pith. For this is to retain the beauty, 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 do not approve of a soft, and unmanly, either sound of the voice, or gesture of the body: so neither of unmannerly, and rustic behaviour. Let us imitate nature: her image is the platform of discipline, and pattern of modesty.  

Place this leaf between page 126. and 127.     

Certain Additions out of this our Father comprehended in his other works, not unpertinently annexed to some chapters of this first book, 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 be chosen Bishop, 
The Contents of supply.  and with what endowments of graces he ought to be furnished. Which is inferred here by way of supply to the first Chapter, and taken out of the same our author's Epistle 82. being under the tenth book 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 he that standeth by 
Exod. 3.5.  faith. We read likewise elsewhere, but stand 
Deut. 5.31.  thou here with me. Both were spoken to Moses by the Lord, where thou standest it is holy ground, and stand thou here with me, that is to say, if thou standest in the Church thou standest with me. For the place itself is holy, the ground itself is fruitful in holiness, and rich with the harvests of virtues. Stand thou therefore in the Church, stand where he appeared to thee, there I am with thee, that is holy ground, there thou standest with me, saith God. Where the Church is, there is the most firm station of the mind, and understanding part for information, there is the foundation of thy 
Animus for counsel properly used also for the soul. Quòd si in hoc erro, quòd animos immortales credam, libenter erro Cic. in Caton. sometimes for the affection, Ita semper imperium ad optimum quemque animo bono transfertur, Sallust.  soul, heart, 
Instruction for Pastors, & especially for Bishops, to whom belongeth the chief 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 thorns, and thy sins, and may show thee my grace: Standing fast therefore in the noble courage of your minds, chase away the wolves from the Church that seek to carry away the prey. Let there not be evil mouths with bitter tongues, this is beside the text, this will not drive away corporal, and will draw in Legion of spiritual wolves. 
Psal. 26.4. Company.  Haunt not with vain persons, keep not company with dissemblers, harken not to them that detract from their neighbours, and traduce them, lest when ye hear others, ye yourselves be provoked also to derogate from them, and it be 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 God's praise, but standing they bless him. Behold now all ye servants of the Lord 
Psal. 135.1.2.  bless ye the Lord that stand in the house of the Lord. He that sitteth (that I may speak of bodily use) is idle, is at ease in body, remitteth the intention of his mind. But he 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. He is a wise soldier also, waiting before hand to take his opportunity, and spying into the host of his enemy, that so he may prevent his counsel. He which standeth let him take heed 
1 Cor. 10.12.  lest he fall, is the counsel of the Apostle, he which standeth knoweth, and avoideth what belongs to obtrectation, and backbiting. For tales belong to idle persons. Where obtrectation is sown, there malignity, and envy buddeth forth; Whereupon the Prophet saith, I have hated the congregation of the 
Psal. 26.5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tremel. jun. maleficorum Hebr. Merehuim. Arias Montanus. Malignantium. Malignantes, & sedentes synonimas.  malignant, and I will not sit among the ungodly. And in the thirty seventh Psalm which he hath farced with moral precepts, fret not thyself because of the malignant, 
Malignitas plùs nocet quàm malitiam, quia malignit as nec puram simplicitatem habet, nec apertam malitiam, sed absconditam malevolentiam.  and be not emulous of the workers of iniquity. Because malignity hath in it neither pure simplicity, nor open malice, but hidden malevolence or evil will. But things hidden are more hardly avoided then things known.  
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 bear malignant spirits, as did the jews against him, and his truth. Therefore as in every action, so especially in the election of a Bishop malignity ought to be debarred, and the choice of all aught to concur, not in a malignant, but in a peaceable manner. If he be chosen with a general consent, there will peace ensue, otherwise faction. Being elected of all, 
Mansuetus homo cordis medicus est. The consequence of election by a general consent what?  he will labour to cure all. A mild man is the heart's physician, he that hath peace at home, can berter persuade to peace abroad. The Lord in the 
Math. 9.12.  Gospel styleth himself a physician in this sense; The whole have no need of a physician, but the sick. This is the good physician that hath borne our infirmities, healed our sicknesses; 
Where no lawful election, there intrusion.  Notwithstanding he hath not taken this honour of a chief priest upon himself, but his father gave it him, as it is 
Hebr. 7.5.  written, thou art my Son, this day have I begotten thee; and again, thou art a Priest for ever after the order of Melchisedech. Therefore God himself also chose Aaron, that no humane desire might bear sway in the choice, but the grace of God, not a voluntary oblation, nor a proper, and private assumption, or intrusion, but a heavenly, lawful, and public calling, as it is written 
Heb. 5.4.  No man taketh this honour upon him, but he that is called of God as was Aaron. The succession derived from Aaron made such heirs, as were found in the line, rather than such as were preferred after their 
Ab Aaron per genus ducta successio, generis magis tenebat haeredes quam justitiae consortes. Melchisedech wherein the type of Christ.  worth. Wherefore the true Melchisedech, the true King of peace, and righteousness, according to the type of the old Testament, is our high Priest offering up himself in sacrifice for us, 
Hebr. 4.15.  touched indeed, and throughly affected with the sense, and weight of our sins. In that he was without father, and without mother, it is to be referred to our example, as one elected not for his nobility of stock, but for excellency of grace, and prerogative of virtues. David 
Psal. 99.6.  proposeth Aaron for our imitation, and he was a man worthy to be followed of all. For when a cruel plague crept upon the people for their rebellion he casteth himself 
Numb. 16.48.  between the living, 
Somewhat in Aaron for the imitation of-Pastors somewhat memorable.  and the dead, and making an atonement stayed the same. The rod of Aaron, what else doth it signify, but that the gifts of grace shall never whither in the ministry? for that this was done in the end of his life, it showeth, that in the last times the study of faith, and devotion, seeming to be dead shall revive, and spring forth. Why was he, and Eleazar 
Exod. 29.1. Levit. 8.2. Numb. 20.28.  consecrated only by Moses, but to declare, that one of that tribe ought to consecrate another? he was chosen of God, approved of Moses, such a one against whom the people might take no offence, because he was to supplicate to God for them, and intercede for their sins. The virtue of his office being so great, he must not be one of evil life, no, he must have no affinity with the smallest sins. 
Works.  Flexible must he be, to every good work, and forwardest to that of compassion and mercy, he must not bite in his word, nor break his promise. Neither is it his duty alone to keep himself upright, but to raise up others that are fallen in commiseration toward them. It is his part to be of a meek and gentle carriage, to be a lover of godliness, to repel anger, to be a trumpet to stir up the people to devotion, to mitigate their unquiet spirits, and to draw them to tranquillity. It is an old saying, accustom thyself to be always one, and the same: that whatsoever thy preferment be, thy life may express a certain picture, and retaining always the same image, and form, which it received at the first. The Apostle gives all in a 
1 Tim. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word, a Bishop must be unreprovable. That which is spoken to every Christian most of all concerns him, be ye holy in all 
1 Pet. 1.15.  manner of conversation. It adds much grace to his ministry, if he 
1 Cor. 9.27.  bind himself to the study of 
Quid pulchrius abstinentiâ, quae facit etiam inventutis annos senescere, ut fiat morum senectus?  abstinency, which is a step to integrity. But O ye Pastors, pass the time of your dwelling here not in remissness, not in haughtiness, but in 
1 Pet. 1.17.  fear, put not your confidence in riches, ye must leave those here behind you. Faith alone shall accompany you. justice's also shall be your companion, if faith go before, and lead the way. Why do ye suffer riches so to stroke, and flatter you? ye were not 
1 Pet. 1.18.  redeemed by silver nor gold, nor costly array, nor by possessions from your vain conversation, but by the precious blood of Christ. He therefore is rich that is the 
Rom. 8.17.  heir of God, the coheir of Christ. If money were so material, why then sent our Saviour his Apostles abroad to teach without 
Math. 10.9.  money? Why did the chief of them say, silver, and gold I have 
Acts 3.6.  none, but I have faith? He glorieth in his poverty, as if money would contaminate his fingers, and stick to them like birdlime. Silver, and gold, saith he, I have not, but I have faith. I am rich enough in the name of the Lord jesus, which is above all men, even the wealthiest. I have not silver, neither do I require it: I have not gold, neither do I desire it: but I have that which ye rich men have not, I have that which even they themselves being judges, esteem to be of more value. For I am able to say to the distressed in the name of the Lord jesus, and so in the word of assurance, be ye strengthened ye weak 
Hebr. 12.12.13.  hands, and ye feeble knees. But would ye be rich indeed? be ye then poor: For then shall ye be rich in all things, if ye be 
Math. 5.3.  poor in spirit. Because not the revenue maketh rich but the mind. For there be which in the multitude of riches bear themselves rightly, and wisely in all lowliness; That place in the 
Prov. 10.15.  Proverbs, the possession of riches is a most strong city; is not meant of an earthly city, but of Hjerusalem which is above, this is a good possession, which bringeth perpetual profit. It is a good possession, 
Portion.  which is not left here, but possessed there, and if ye desire to know, who is in possession hereof, the Psalmist will teach you. The Lord, saith he, is my 
Psal. 119.57.  portion; he saith not, my portion is in the meadows, the pastures, the fields, the woods, he saith not my portion is the 
Psal. 33.17.  horse, or herds of cattles, the droves of sheep, the fair, and stately buildings, the goodly furniture, the bags of gold, but the Lord is my portion. The Lord was judas Master, but the 
john 13.29.  bag was his portion, and hereby the devil is his possession, a just portion for unfaithfulness, 
Idleness inhibited.  and greediness. The like shall be their portion, that being set upon a charge waste their time in idleness, and sleep. There is no small detriment of one hour misspent, because one hour that is to say, a little, and short portion of time is the space of our whole life. By idleness, and sleep, is made no purchase. As by these no work is done, so there comes no wages, yea no small wrack, and woe to the present, and future estate. By idleness, Esau 
Hebr. 12. ●6.  lost the blessing of the first borne, because he had rather receive meat, then seek it by labour. Contrariwise, jacob by his labour, and vigilancy over the flocks, got a 
Gen. 29.18, 29. Prayer. Bonum scutum est oratio, qua contumelia excluditur, maledictum repellitur, & in ipsos qui maledixerunt, frequenter retorquetur, ut suo telo vulnerentur.  double portion. Prayer is a good sense to ward off the blows of much evil from your own heads, and the heads of your people, and a good bait to draw in many fishes into your net, for the Lords table. The upper 
Heb, 12.1.2.  not the neither jerusalem is your city of habitation, and the upshot of your charge. 
Conversation.  Let your own conversation be there, and then you shall the better persuade your flock to feed in the same pastures. The guide carrieth all the herd with him, the leer where he likes, thither will they follow, there will they feed. Therefore jesus our Captain went 
Hebr. 13.11, 12, 13.  out of the city to be crucified, that ye might go out of the world, and might be above it. Moses, who only saw God, had his 
Exod. 33.7. Cum Deo nullum adhuc erectum fuerat. jun.  Tabernacle without the camp, when he spoke with him. The 
Hebr. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blood of the sacrifices, which were made for sin, 
But at the door Hebr. pethach Tremei, ad portam Genev. without the door of the Tabernacle of the congregation. Exod. 40.29.  was brought unto the Altar which stood within the temple, because no man placed within the verge of the vices of this world doth lay down his sins, neither is his blood acceptable to God, unless he depart out of the filthy sty of this his defiled body. Love ye hospitality; 
2 Cor. 13.3.  for by it 
Gen. 18.10. Hebr. 13.2. Math. 25.35. Hospitality.  Abraham, and Sarah, received a son, and by it as a good 
1 Tim. 3.2. Tit. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  invitation you may receive many sons into the fold of Christ. By it Let escaped the 
Gen. 19.3.10.12 16  fire of Sodom, which consumed the wicked 
Being unhospitall vers. 5.24. and unmerciful. Ezech. 16.29.  Sodomites, and the like judgement shall consume all the 
james 2.13.  unmerciful. By it 
joh. 2.1.6.27. Heb. 11.31. Captivity  Rahab saved herself, and her household. 
Rom. 12.16.  Suffer ye together with them that are bound, as if ye yourselves were under the chains of bondage, 
Es. 61.1. & 40.1, 2.  comfort those that mourn. For, it is better to go into the house of 
Eccles. 7.4. Visiting sick.  mourning then into the house of banqueting, thence you may learn to take your end to heart; hence what may make your soul to smart: entering in there, and upon all necessary occasions, (and your occasions are manifold,) let your tongues be the 
Psal. 45.1.  pens of ready writers for due, and fit instructions. Summarily being yourselves converted to the Lord jesus, strive to 
Luke 22.32. Direction to the right using of spiritual graces.  convert your people, let the delight of your life be the joy of a good 
Prov. 15.15. Acts 23.1. 1 Tim. 1.19.  conscience, the grace of your doctrine truth with 
Eph. 4.13. Rom. 16.17.18. 1 Cor. 5.8. 2 Cor. 4.2. & 11.3.  simplicity, the persuasion of the argument of faith with confidence in yourselves, and the 
Rom. 8.38.  consolation of assurance in others, your abstinency 
Ibid. ver. 39  in holiness, your industry in the 
Acts 13.2.1. Cor. 7.  work of the ministry in sobriety, your erudition without vanity, your moderation of true propositions without the drunkenness 
5. Mat. 17.22. Acts 20.34. 2 Cor. 11.9. & 12.13. Col. 2.3. Rom. 12.3.  of hheresie, your bearing 
1 Cor. 17.12. & ver. 15.  of reproach, whatsoever affliction, and death itself, with patience, and hope of immortality. 
Tit. 3.10.11.2. john 5.10.2. Tim. 2.24.25. Rom. 12.12.2. Tim. 4.7.   

The example of David's patience, together with the matter of taciturnity, 
Supply 2.  enlarged from our authors 49. Sermon, which answereth to the argument of Chapter 6.  
DAvid was herein a type of Christ. For he when he was accused by 
Mat. 27.12.13.14. Ibid. 26.63.  Pilate the 
Mark 14.60.  priests, and elders of the jews, and questioned by Herod opened not his mouth. It may seem to be wondered at that he confuteth not such reproaches, 
Luke 23.9.  & false accusations. A just apology maketh all whole whatsoever can be spoken to impeach our credit, taciturnity is taken for a consent, because it seemeth to confirm what is objected, when that is not answered which is sought after. Doth the Lord therefore confirm by his silence the accusation, or doth he not rather in not refelling it, despise it? For he doth well to hold his peace, who needeth no defence. Let him labour for a defence who feareth to be overcome let him hasten to speak, who standeth in awe of the victory. But Christ is condemned, and yet doth overcome, is judged, and yet not brought under by the power thereof: as the Prophet witnesseth, that thou mightest be justified in thy sayings, 
Psal. 51.4.  and clear when thou art judged. The cause therefore is better, which is not defended, and yet is approved, that justice is fuller, and firmer, which is not held up with words, but supported with the truth. The tongue must needs be silent, when equity itself is present to secure it. The force whereof was so prevalent with Pilate, 
Mat. 27.24.  that it made him cry out, I am innocent from the blood of this just man. A bad cause is helped forward by the tongue, a good needs it not, men had accustomed that course, Christ would none of it. Should justice so be patronaged as is iniquity? Colour, and excuse must of necessity thrust in here, otherwise there is no handing out, whereas there the naked truth is enough. Wherefore in that Christ gained the cause against Pilate, it was not out of his oratory, though never man spoke as this man spoke, but out of his virtue. Can we think the Saviour of the world, who is sapience itself, knew not the way to overcome? Not answering again he knew to be it, & therefore he had rather his cause to approve itself, then to speak in it. And what should move him to speak, when as his silence was sufficient to stop the mouths of his adversaries? But peradventure the fear of losing the opportunity of saving mankind, unless we shall make that the whole cause of glorious triumph, brought him to it. For he neglected his own salvation that he might save us, he spared not his own so precious a person, that the benefit thereof might spread to all his people, he chose to be overcome himself, that he might overcome in whatsoever stood against us.   

The same argument from his 53. Sermon further amplified.  
ALL we that are Christians, are the 
1 Cor. 12.27.  body and members of Christ, Christ therefore rising, all we that be his bowels do necessarily rise with him. He passed from death to life, that there might be a passage in us from the death of sin, to the life of righteousness. He hath bid thee take up thy cross and 
Mat. 16.24.  follow him. It is his caution, unless ye shall be converted as little 
Mat. 18.3.  children, ye shall not enter into the Kingdom of God. He himself is the child which he proposeth to be followed, witness the Prophet, unto us a 
Esay. 9.6.  child is borne. He is plainly the child who was of 
1 Pet. 2.23.  innocent life, and in his passion prayed for them that 
Luke 23.34. A petition of so much compassion as never was the like.  crucified him thus, Father forgive them, for they know not what they do. So that simplicity which nature gives to infants, doth our Lord here, in the riches of his mercy heap upon the heads of his enemies.   

Forcible persuasions against Intemperancy, and to avoid the company of evil women, 
Supply 3.  and of all lose and lewd livers enticing unto it, taken out of our father's first Book, and 4. Chapter of Cain, and Abel, and delivered by him upon occasion offered to speak of the history of the hateful, and wife beloved Deut. 21.15.16. which answereth to the argument of chapter 20. and may serve as a means of restraint to the unbridled lusts of this age.  
TWo women dwell together in the house of the soul of every one of us being ever at variance, and hatred, and filling the same with the contentions, and convulsions of jealousy. The one of them being the procuring of amiable grace serveth us for sweet, and amorous solace, which is called Pleasure. This we suppose to be an associate, and domestic to us: the other churlish, rough, fierce, which is cleped Virtue. The former therefore is malapert in her meretricious motion, in her mincing gate, through much delicacy, wand'ring and wanton looks, catching even with the very casting of her eyelids, 
Prov. 6.25. & 7.13. & 9.13. The drunkard looketh after her, and there Chap. 5.3.4.5. The danger coming by her with the remedy to prevent the same is opened. Solomon in mulieris illius specie corruptelam seculihujus exponit, & ●eretricias artes declinandas docet, our father de fuga seculi, Cap. 6.  as with snares the precious souls of youth. For the eye of the harlot is the snare of the sinner.  
Now what is so harlot-like as worldly voluptuousness? because she hath not the sweet odours of Christ, spreadeth abroad her own odours, showeth her treasures, promiseth kingdoms, continual delights, secret embracements, discipline with out correction, liberty of speech without admonition, a life without solicitude, the sleep of security, unsatiable luxury. In her is heard the tumult of gluttons, the clamour of gamesters, the slaughter of fencers, the music of prodigals, the noise of dancers, 
Nahum 1.10. Mal. 2.2. These former places show the heinousness Hab. 2.15.16. Hag. 1.5. of this sin, the latter that as all other vices to be considered of and avoided.  the scorns of deriders, the shouting of the lascivious, all in confusion, nothing in due order. In her is seen tricked up minions skipping, and cappring with their companions, Cupid's yonkers with their crisped, powdered, and perfumed locks, the belching and vomiting of the bellie-gods, the undrainable draught of the gousling drunkards, so unsavoury with the sent of their breath, that no fragrancy avails against it. Dame pleasure herself stands in the midst, and proclaim. O ye my noble copesmates, drink your fill, and be drunken that every one of you may fall and rise no more, he shall be first, which is most desperately wicked above all others. He is mine which is not his own he is for my money, which can lest manage himself, he which is most ungracious is most gracious to me. 
jer. 51.7.  The golden cup of Babel is in mine hand, and therewith I make drunken the whole earth. 
Wisd. 2.6.7.8.9. 
Isa. 22.33.   Come let us enjoy the good things which are present, let us satiate ourselves with precious wine, and ointment: let not the flower of our time slip without some monument of our mirth, Let us eat and drink our fill while we are here, for tomorrow we shall die.   

An enlargement against the same vice from the 5. Chapter of the said book, wherein ye have dame pleasures lovers, heedfully harkening to her lure.  
HErewith are her companions so wounded, as when a stag is pierced with an arrow in the liver, whom when Lady Virtue sees about to fall, then suddenly she strikes in, takes pity, sends them her succour of verity forthwith, lest through detraction of time, those sugared baits of fleshly allurements might engage too far. I came forth to meet thee, saith the harlot, that 
Prov. 7.15.  I might seek thy face. Let her not circumvent thee being uncircumspect. She is impudent, and void of shame, harken not to the words of her mouth, 
Prov. 9.16.  she will hunt 
Prov. 9.14.15.  for the precious life of a man, 
Prov. 7.33.  such as are destitute of understanding run after her, he that companieth with her, destroyeth his own ᶜ soul. 
Prov. 5.5.  All beauty is vanity, hers baleful for both her face, 
Luk. 4.3.4.5.6.7.  and feet ᵈ tend to death, and take hold of destruction. All pleasures factors are in like manner Satan's instruments, the Lord jesus hath taught thee how to avoid their baits. That of gluttony, gave the first attempt against our Saviour, couched in this temptation, if thou be the son of God command that these stones be made bread: vain boasting the second, which next followeth, cast thyself down from the pinnacle; the third, which put in the last place, as the last refuge, covetousness and ambition, all these (the kingdoms of the world, and the glory of them) will I give thee, if thou wilt fall down, and worship me. Learn thou the Lord jesus reply to each of them, so shalt thou be able to repulse, and overcome likewise these assaults.   

A further enlargement from the fourth, sixth, and other Chapters of his book de fuga seculi of flying the world, the 
Tit. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specified.  lusts whereof cause to surfeit upon them, which to do, what is it, but intemperancy.  
When the Lord saith, they persecuting 
Math. 10.23.  you in one city fly into another, although for thine infirmity he seemeth to persuade thee to flight, notwithstanding he better flieth, which flieth worldly enticement, that he be not entangled with that care of his riches, with the sight of his treasure, with a desire of this life, but that with a direct intention of mind he hasten to the place of glory; be not called back upon the beholding of earthly things, from suffering in body, but make speed for the crown. There is no doubt, but that he, which abstaineth from sin, flieth from it. And that he, which flieth from it, is framed according to the similitude, and image of God, and so the crown of glory belongeth to him The Apostle crieth out, fly 
1 Cor. 6.18.  fornication. For the allurements of sins pursue, and lust provokes. But fly thou her, as a furious mistress, if she shall once lay hold of thee, she vexeth, burneth, inflameth, disquieteth night and day. Fly covetousness, that it get not thine affections to the damage of thy soul. Fly envy, lest it consume no less thine own heart, when it possesseth it, than thy neighbour's estate. Fly treachery, lest it involve thyself in the perdition thou plottest against another. Think it no shame to fly; For it is a glorious flight to fly from the face of sin. So fled 
Gen. 07.43.  jacob at the motion of his mother to remove the occasion of hatred. So fled Moses from the 
Exod. 2.15.  Court of King Pharaoh, for that he esteemed more the 
Hebr. 11.26.  rebuke of Christ then all the riches of Egypt, and corruption follows the Court, and tyranny authority. So also fled David from 
1 Sam. 20.31. 2 Sam. 15.14.  Saul and 
Exod. 14.5.  Absalon that he might avoid all opportunity to revenge and effusion of blood. So the 
2 Cor. 11.32.  Israelites out of Egypt, that they might shake off idolatry; so Paul being let down through a 
Genes. 9  window in a basket, that his mouth might not be stopped from preaching the Gospel throughout the world. The end of flight is to be observed, which is remarkable, together with the residence in Lot, who though he lived in Sodom, yet feared more the consumption of the soul, through the lethargy of sin, by contagion there, then of his body by fire, and brimstone; He therefore flieth with Lot, that vexeth his righteous soul, because of the evil conversation of men, that renounceth the beastly manners of Sodom, and looketh not back, after his Christian calling, toward worldly lusts. He takes a good flight that flies from the wrath of God, that comes by impenitency. The Baptist shows in that his reprehension, O 
Math. 3.7.8.  generation of vipers, who hath forewarned you to fly from the anger to come? bring forth therefore fruits worthy amendment of life. He takes good flight, that flies from public, and worldly molestations, and withal betakes himself to holy meditations, as did 
1 Kings 19  Helias, 
2 Kings 6.  Heliseus, the said 
Math. 3.11.  Baptist, and our blessed 
Math. 5.3.  Saviour himself of whom David was a type in that his testimony, 
Psal. 55.6.  O that I had wings like a dove then would I fly away, and be at rest, behold I would take my flight a far off, and remain in the wilderness. Let us fly this world, being all set upon 
john 5.  wickedness, and that speedily, for the time is 
1 Cor. 7.29.31. Gen. 27.20.  short, the fashion thereof passeth away. Be like the Hebrew women, that stayed not for the Midwife, be like 
Exod. 1.19.  jacob, whom his father admired, that he brought him so quickly, such comfortable meat, as he liked. The watchword of our Saviour, let it be a fit warning for us against the world, 
Math. 26.4.  arise, let us go hence, and it was high time to be stirring, when his enemies were up in arms. His imposition, let those in judea 
Luke 21.21.  fly to the mountains, necessary more than ever for dispatch the day drawing nearer, and the Lord now mustering his innumerable, and invincible host for final judgement. Zion the Lords own resting place shall be no longer an harbour for such as imagine wickedness upon their beds, and when the light cometh 
Mich. 2.1.  practise it. Arise therefore tarry not: For here is not your 
Verse 10.  rest; because it is polluted it shall destroy you, even with a sore destruction.   

An addition to Chapter 41. taken out of his third Book de Virginibus, 
Maccab. 7.  fitting the story of the seven children done to death, by Antiochus the tyrant.  
EVery age fit for God is made perfect in Christ: we call not virtue the appurtenance of age, but age the appurtenance of virtue. Marvel not at the profession of religion in youth, when thou readest of these sufferings in infants. For it is written 
Psal. 8. ●  out of the mouths of babes, and sucklings hast thou ordained strength. Exclude 
Math. 19.14.  not these therefore from Christ, because these for the name of Christ have undergone martyrdom; For of such is the kingdom of heaven.    

CHRISTIAN OFFICES CRYSTAL GLASS. OR, THE TRANSLATION OF the second book, of the godly, learned, and one of the chiefest ancient Fathers of the Latin Church, S. Ambrose that famous B. of Milan, his Offices. WHICH WORK IS CAREFULLY, and clearly, considering the excellent mystery of style in much obscurity, performed, and that with due observation likewise of the places of Scripture therein frequently mentioned, and others thereunto pertinent. With some reconcilement eftsoons, where there may seem to be disagreement, of the Septuagints, and the original of the old Testament. And the same is done accordingly in the first, and third book.  JOHN 7.24. judge not according to the appearance, but judge righteous judgement. Admonuit quidem Dominus judaeos: sed monuit & nos. Illos convincit, & nos instruxit. Illos redarguit, & nos exacuit. Aug. in hunc locum. 
LONDON, Printed for john Dawson. 1637.   

Operis emolumentum.  
ECce liber novus, ex veteri, quì sacra recludit  
Ethica, pectoribus mystica digna pijs.  
Patribus an nobis similis congressus eburnis?  
Auratis sêclis moribus anne pares?  
Sat mihi si minùs implicitus, magis obvius exit,  
Caecus lectorì fucus ademptus, abit.  
Laudum qui veterum fons, quae uìrtutis origo,  
Quae uìs, sit speculum fortibus iste viris.  
Surrigat hinc animi nervos quicunque morantes,  
Errores contra strenuus hostis eat.  
Consilij justi, recti moderamine praestet,  
Aequà judicij singula sorte ferat.  
Hinc iram rabidam, vinum, veneremque retundat.  
Quod foedum, volupe est, exuperatque modum.  
Martius hinc clamor resonet, trepidantia corda  
Intrepidè Domini bella potentis agant.  
O speciose decor, facies pulcherrima rerum,  
Hîc meriti pretium, dona leporis habes.  
O venerabile corpus, amabile pectus honesti:  
Hic tibi cum charo nomine numen inest.  
H. R.   

The Preface.  
TO remove away scandal from the mind of some, whom the very name of Philosophy doth offend, because of the cautel of the 
a Coloss. 2.8.  Apostle, it shall be necessary to clear his doctrine from such sinister suspicion. We are to understand therefore, that there be certain natural notions, which St. Paul terms the truth of God, and the law written in the heart, engrafted still, notwithstanding the fall, in the minds of men: as of numeration, writing, reading, 
b Exod. 31.3.  architecture, 
c Syrac. 38.1.  Physic, gift of tongues, all which with the like are good things, and the gifts of God, and do testify his wisdom. Hence Solomon, 
d Prov. 20.12.  That the eye doth see, and ear doth hear, God is the author of them both: and another saith well, the renown, that is spread abroad of God in the 
e Grata de Deo fama in artibus sparsa est. Plato.  sciences, is acceptable. Neither do the arts, among which is Philosophy, draw us to acknowledge God to be the fountain of wisdom only, but the guider of our whole bodily life, namely in their principles, and demonstrations: insomuch, that such as cast the least aspersion upon them, are abrept with fury to the hurt of mankind, and contumely of the Almighty. We must know this beside, that Sciences fetched from the light of nature have their limitations, and extend no further then to what is within humane capacity, not reaching to what in the Gospel is given by special revelation, as to that, which is therein manifested of Gods own essence, will, and promise of grace, transforming of the Gospel into philosophy, as the Pelagians, and Monks of old have grossly 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 be observed also, that he wills not to take heed of Philosophy only, but of many other kinds of wiles no less perilous to pull away from the truth, and sincerity of the Gospel, adding withal vain deceit 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 judaisme: of baptism, and circumcision: of the law, and the Gospel, 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 Philosophy 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 himself, the Semi-pelagians, and some of the Schoolmen build up their doctrine of humane merits. 
* Another exposition.  All these impostures are signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to carry away the minds of the world as a prey: and to captivate them under Satan. It follows not therefore from hence the study of Philosophy in the school of Christ to be forborn. Yea rather, if we truly weigh the matter, there be among sundry other, three singular commodities, why it ought to be specially fostered in the Church. First it is an ample witness of God, and his attributes. Next, when it, and the Gospel be compared together, it bringeth in much light to the comprehending of the several doctrines contained in them both. Lastly, the sundry parts thereof throughly learned, yield no small advantage above such as want them, no less for more facility in opening, then for solidity in defending the divine tenets. Notwithstanding we confess, that not the wisdom 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 be admitted for a good kind of arguing, Philosophy, because it is the wisdom of the flesh, is death, and therefore utterly to be rejected: With the like reason might we conclude against the sacred books, for that without faith, and the holy Spirit they bring not life, and peace. Wherefore this taketh not away the good that may be reaped by the use of Philosophy, though in an infinite inferior degree to that received from the divine Oracles. The very name of Virtue likewise, how glorious soever, seems to some not to sort with Divivinity, and the appellation of good Works to be much more proper to it, and therefore frequently used, and that of virtue 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 do with wars, from which it 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars.  is derived, and those of the old Testament are styled the 
o 1 Sam. 25.18.  wars of God, as his work: and partly because it imports an heroical spirit extraordinarily inflamed to the enterprizing great adventures, and that with a forcible, 
p And therefore termed by the Philosopher's habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and constant inclination which is seldom found. S. Peter putting it down doth evidence the same, noting thereby in general the efficacy of the doctrine of the Gospel, and that it passes not away without fruit, but stirreth up a fiery affection, and firm purpose of performance in the hearers. I cannot say that those special motions in the Ethnics, Alexander, Scipio, Augustus, and the rest were merely natural: but rather the work 
q Nemo sibi quicquam sumere potest, nisi fit datum ei desuper. Nullus fuit vir magnus fine afflaru divino, Cic.  of God to manifest his powerful presence in ordering of the state Political. Hence were those noble spirits called the children of the Gods, and in that any excelled in goodness, he did seem to be not of mortal, but of 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Homer. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato.  immortal, generation, and where God hath not the dominion there to be no 
s Genes. 10.9. We must discern between the thing, that is, political order, which is of God, & vitia rei, the vices incident thereunto, which are from the devil. 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, himself confesses the same, credibilius est quòd seorsum de illo Scriptura propter ejus emenantiam locuta sit, de Civit. Dei. Lib. 19 cap. 3.  evasion of evil, and calamity. The sacred Scripture confirms this giving to 
t That they be voluntary, & of right judgement.  Nimroth, not only the dignity of a strong hunter, but adding withal before the Lord, that is, the bestowing upon him strength, victory, and happy success for the erecting of an Empire to proceed from divine ordinance. In these regards therefore the word of God hath good works, and not virtue 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 works are of external discipline, and not raised from ˣ magnanimity, and from divine instinct, as the efficient: these latter are as gems, and pearls of highest price; those common to many, as their subject; in the one doth appear nothing, but what is of ordinary form; in the other, sundry parts of admiration; here no undertaking, but what is trivial; there such effects, and happy success, as is beyond all expectation. Howbeit what is heroical, is not in like manner in joseph, 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 final cause; the other shot at pomp, and policy, greatness of government together with their own praise, as the upshot of all their hopes.   

CHRISTIAN OFFICES CRYSTAL GLASS. OR St. Ambrose Bishop of Milan his Offices, Book II.  

CHAPTER. I. By honesty a blessed life to be acquired.  
IN our former book we have treated of offices, and duties which belong to honesty, wherein we doubt not but that a blessed life, which the the Scripture calleth life eternal, doth consist. For so great is the splendour and beauty of honesty, that the tranquillity of conscience, and the security of innocency found therein, do make it a blessed and happy estate. And therefore as the sun when it ariseth, hideth the globe of the moon, and the other lights of the stars, so the brightness of honesty, when it shineth and glistereth in its true, and perfect comeliness, shadoweth, and obscureth the other good things which according to the estimate of bodily pleasure in the world's account, are deemed famous, and renowned. She is clearly blessed which receiveth not her verdict from other men's judgement, but perceiving, and understanding from her own domestic senses, as bosom witnesses, what in truth she is, becometh her own judge. Neither doth she require popular opinions as any reward, neither doth she stand in awe of them as a punishment. By how much less therefore she followeth after glory, by so much the more is she eminent, and conspicuous above it. For they which seek glory here, to them now is there a reward, for the time present, which is but a shadow of what is to come, and such as may be an hindrance to eternal life, as the gospel 
a Mat. 6.2. ●.  hath, Verily I say unto you they have their reward, being spoken of those that much insult, and solace themselves in sounding forth a trumpet, that the world may take notice of their great devotion, and bounty to the poor. Likewise of their 
b Ver. 16.  fasting, which under the counterfeit vizard of disguising their faces, they do in vain ostentation, they have also saith our saviour, their reward. Wherefore it is the part of honesty, either to do thy work of mercy, or to observe thy fast in in secret, that so thou mayst reap thy reward at the hands of God only, without the least regard to the praise, and applause of men. For he which seeketh it of men is possessed of his reward here, but he which is in expectation thereof from the Lord hath stored up with him eternal life, which he only is able to restore to him, who is the author thereof. Which that his donation 
c Luke 23.43.  of indulgence, and free gift to the good thief, doth clearly evidence: Verily I say unto thee, to day shalt thou be with me in Paradise. Whence it is manifest that the divine scripture hath given eternal life, such high style, and title, whereby it is made so blessed, that it is not left to be prized, and valued by man, but reserved to the divine judgement of God.   

CHAP. II. The Philosophers to have been of manifold, and great variety of judgement concerning beatitude, but the same according to Christian Philosophy to consist only in the knowledge of God, and good works.  
THerefore some Philosophers have placed an happy life in the sustaining of no grief, nor sorrow, as Hieronymus, Some in the knowledge of things as Herillus, who hearing science wonderfully commended by Aristotle, and theophra, made it only the chief good, when they commended the same for a principal among others not for the sole good. Others have pointed at pleasure to be it, as Epicurus. Others as Calipho, and after him Diodorus have so interpreted him, that the one hath joined to pleasure, the vacuity of grief the commerce and fellowship of honesty, because without this adjunct a blessed life could not subsist Zeno the Stoic hath affirmed honesty itself to be the sole, and chief good: but Aristotle and theophra, and other Peripatetics to be in virtue, that is nothing else but in honesty, but to be made complete by addition of bodily and outward delights. But the sacred scripture hath placed it in the knowledge of the Divinity, and in the fruit of actions. And for both these the gospel doth give evident testimony. For of knowledge, so saith the Lord 
a john 17.3.  jesus, This is everlasting life to know thee the only true God, and jesus Christ, whom thou hast sent. And of works thus 
b Mat. 19.29.  he answered, whosoever hath forsaken houses, or brethren; or sisters, or father, or mother, or wife or children, or fields, for my name's sake, he shall receive an hundred fold more, and shall possess eternal life, for his 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditatis iure possidebit. Beza.  rightful inheritance. But lest perhaps this assertion should be suspected, and misdeemed as some novelty, the question being on foot long before among the Philosophers, before it was handled in the gospel, because the Philosophers, that is, Aristotle, theophra, or Zeno, and Hieronimus, were before the Evangelists, but after the Prophets, let them hear, how long before the name itself of a philosopher was spoken of, both these parts of our affection were by the mouth of David clearly, & expressly avouched. For it is written: Blessed is the man whom thou chastisest, and teachest 
d Psal. 94.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. asher teiassrennu quem erudieris eum Arias Mont. the root is jasar properly corripere chastisement and erudition commonly go together, and therefore the one is used for the other.  in thy law: And we have the same else where, Blessed 
e Psal. 112.4.  is the man that feareth the Lord he hath great delight in his commandments. We have showed it concerning knowledge, the reward whereof this our prophet mentioneth to be the fruit of eternity, and addeth withal what be the rewards of them, who remain in the house of him that feareth the Lord, or are instructed in the law, and greatly delight in the holy commandments of God. Glory and riches, saith he, are in his house, and his righteousness endureth for ever. In the same Psalm also he subjoines for works, 
f Psal. 112.7, 8.  that the good man shall never be removed, shall be had in everlasting remembrance, and his horn shall be exalted with honour, namely for his mercy, lending freely, discretion in speech, just dealing, dispersing to the poor. Wherefore faith, because it is the good foundation of all these, and is thereafter likewise specified ᵍ therein, hath the blessing of eternal life, and in like sort good works. For the just man being approved of God in word and deed cannot but be in an happy estate. To be expert and too much exercised in good words, and to be desidious, and defective in pious works, is to give the prudence of the tongue by the practice of the hand, the repulse with opprobry, is by thy knowledge to aggravate the offence, and considering thy solid apprehension unworthily to acquit thyself to make thy sin more capital. Contrariwise to be strenuous, and strong in the operation of good but in affection disloyal, and unfaithful, is as if thou wouldst elevate, and raise from a vicious and rotten foundation, a fair and stately roof with goodly galleries in the top thereof. Whereupon the more thou buildest, the more it is subject to ruin, the more thou crowdest in, the higher thou sorest, the more unstable it standeth, the thicker, and faster it falleth, because without the muniment of faith, the monument of good works cannot subsist. A deceitful station in the haven decayeth, and demolisheth the ship, a sandy soil soon yields, neither is it able to sustain the weight of the structure, and edifice imposed. There is therefore plenitude of reward, where is perfection of virtue, and a certain golden sobriety, a sweetly consorting of moderation of deeds and words, in the whole current of thy conversation, and that according to the sacred Canon equally poised.   

CHAP. III. All the arguments of the Philosophers, through the heavenly light of the Gospel professed among us to vanish away: namely of such as have placed beatitude in the sole knowledge of things, or in pleasure, or in the commodity of the body, and what is external.  
AND because the sole science of things, either as a vain, or as an half perfect, and lame opinion, according to the superfluous disputes of Philosophy, is exploded: let us consider 
a Quam enodem de eo divina Scriptura absolvat sententiam. Enodes trunci Virg. Statimque ipse quaestionem enodem reddidit, Ambr. lib. 1. Offic.  how plain a verdict the divine Scripture doth pass upon it, whereupon we see so manifold, so implicate, so confused questions of Philosophy to depend. For the Scripture ratifieth nothing as good, but what is honest, and doth judge virtue in every estate of men to be blessed: such a virtue namely, which neither is increased with the outward prosperity of the body, nor diminished with adversity, and again giveth warrant for nothing as blessed, but what is alienated from sin, what is replete with innocence, what aboundeth with divine grace. For it is 
b Psal. 1.1.  written, Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful. But his delight is in the law of the Lord. And in another place 
c Psal. 119.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. themimei Hebr. upright, both tend to innocency. The root is thamam, and that derived of maijm, waters, which in their element is immaculate, & without mixture, as is innocency.  Blessed are they that are undefiled in the way, and walk in the law of the Lord. Therefore innocency, and knowledge make blessed, and we have observed before, the seed of well-doing sown abroad to reap the blessing of eternal life. Wherefore it remaineth that the defence of pleasure, and fear of grief being rejected (whereof the one as 
d Infractum.  unmanly, and effeminate, the other as 
e Eviratum.  drooping, and at despair is condemned) I may show an happy life to cast forth the reyes of her lustre, even in the darkness of dolour, and grief. Which may easily appear to every one that in the reading of the Gospel shall make but a little entrance. 
f Math. 5.11.12.  Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice, and be glad: For great is your reward in heaven, and in another place, 
g Math. 16.24.  If any man will follow me, let him deny himself, take up his cross, and follow me.   

CHAP. four Blessedness to be obtained by the undergoing of sorrows, and necessities. For the confirmation whereof the examples of the Fathers are produced.  
BEatitude therefore is also in sorrows which virtue replenished with sweetness doth mitigate, and assuage, when it hath enough at home in itself of its own store, either for satisfaction of the conscience, or procuring grace, and favour abroad. For neither was Moses a little blessed, when pursued, compassed by the Egyptians, and closed in by the Sea had found out a way for him, and the people through the swelling waves. But when was he stronger than at that time, when being in extreme danger he despaired not of deliverance, but required according to Gods promise a day of 
a Exod. 14.4. For are not these words of right noble courage, fear not, stand still, and behold the salvation of the Lord, which he will show to you this day?  triumph? For the Egyptians whom ye have seen this day, ye shall never see them any more. Neither did a small portion of happiness befall Aaron, and so he reputed it, then when he 
b Objectu sui.  standing in the midst to the hazard of his life between the living, and the dead, with the censor of incense in his hand, whereby he made an atonement between God, and the people, and so stayed the 
c Numb. 16.48.  plague that it spread no further. How worthy of honourable mention is 
d Dan. 6.16.  Daniel, who was of that rare wisdom, that among the affamished, and hungry Lions, he was touched with no fear of their bestial, and savage cruelty: yea so fare from the least thought of anxious passion, that he might have fed, and banqueted in their sight, neither dreaded that in so doing they would have been provoked the more to have seized upon him? Wherefore in grief likewise, there is Virtue exhibiting within the sweetness of a good conscience, which is a signification that grief diminisheth not the pleasures thereof. As therefore, by grief 
e Nulla virtuti decessio beatitudinis per dolorem.  virtue suffers no loss of beatitude: so by the pleasure of the body, or commodities of this life, there is no increase of it. Of these the 
f Phil. 3.7.8.  Apostle speaketh well; The things that were vantage to me, the same I counted loss for Christ's sake; and to give more weight to it he adds, I account all things as loss, and esteem them as dung that I may win Christ. 
g Hebr. 11.25.26.  Moses preferred the reproach of Christ above the treasures of Egypt, and chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. Neither did he esteem himself then rich, when he abounded with money, neither afterward poor, when he needed nourishment; unless peradventure he may then seem to some man less happy, when in the wilderness his daily food to him, and his people was failing. But 
h Psal. 78.25.27: 28.  Manna, which no man dare deny, to have been a chief good, being the bread of Angels was ministered from heaven, flesh also fell from heaven upon them, and was made their daily banqueting dish. Bread was wanting also to holy 
i 1 Kings 17.4.6.10.  Eliah, and he would have found it so in so great famine, had he sought after it: but indeed he seemed not to need it, because he sought it not. For in such sort in the time of dearth had the Lord provided for him, that the ravens brought him food both in the morning, and in the evening. Was he for that cause poor, because he was poor to himself? No: yea rather he was blessed, because he was rich to God. It is better to be rich to others, then to thyself, as was this Prophet, who in the time of famine desired food of a widow, that thereby he might take occasion to 
* 1 King. 17.14.16.  increase her meal, and oil, and though she made continual use of it, it might not fail her, but might supply her necessity for the space of three years and six months. Good reason had Peter to desire to be there, where he saw these. 
k Math. 17.3.  For good causes appeared these two with Christ in glory, because he himself likewise being rich was made 
l 2 Cor. 8.9. & 6.10.  poor. Wherefore riches yield no help nor furtherance to a blessed life. Which the Lord evidently showeth in the 
m Luke 6.20, 21.  Gospel saying, Blessed are the poor, for theirs is the kingdom of heaven; blessed are they that hunger now, and thirst after righteousness, for they shall be filled; Blessed are they that weep now, for they shall laugh. Therefore it is clearly proved, poverty, hunger, grief, which are thought to be evils, not only to be no impediments, but special adjuments to a blessed life.   

CHAP. V What things are thought good to be for the most part an hindrance to a blessed, 
Seculi homines infaeliciter faelices sunt, Martyrs autem faeliciter infaelices erant. Christian felicity consists in suffering.  and eternal life, what are thought evil to be certain matter, and means of virtue, and everlasting felicity.  
BUT it is manifest by the Lord's judgement those things which seem good as riches, satiety, joy without grief to be a detriment to the enjoying of blessedness. 
a Luke 6.25. See here the difference between Ethnic, and Christian Philosophy. For few of the Ethnics thought to be exercised under losses, and crosses to be the way to happiness, but these to be endured, because of necessity, not because God disposeth them partly for subduing of the party, and partly for trial of patience, as doth the Christian.  Woe unto you, saith he, that are rich, for you have your consolation, woe unto you which are full, for ye shall hunger, woe unto you that laugh, for ye shall wail, and weep. So therefore the external goods of the body are not only no aid, to a blessed life but a loss. Thence is it that 
b 1 Kings 21.  Naboth was blessed, even when he was stoned by him that was rich, because being poor, and infirm, he was rich only in affection, and religion, which made him stand out against the riches of a King: insomuch, that he would not make an exchange of the inheritance of his Father's vineyard, nor be bought out of it by the king's money. Wherein hence grew his rare perfection in this kind, that he would rather maintain the right of his ancestors with the spilling of his own blood, then yield to the covetous, and unjust desire of a tyrant. Thence also Achab became miserable, and wretched, and that in his own judgement, when he would kill a poor innocent subject to possess his vineyard. Certain it is, virtue to be the sole, and chiefest good, and it alone abundantly to suffice without the external goods of the body, for the acquiring the fruit of a blessed life: and a blessed life, which is that accumulated, and beautified with all manner of virtue, to be a sure, and near step to that which is eternal. For a blessed life is the enjoying the inward fruit, and com●ortable possession of the good things, or gifts of grace present, but eternal life is the full, and final accomplishment of the hope, and assured expectation of the good things to come. Notwithstanding there be some which suppose it 
c Yet is it found by experience in every true Christian by how much more, as his mind is contracted together under the cross by a natural feelng of a●●i●●●y, by so much 〈◊〉 diffused abroad by a spiritual alacrious concurring therein, Ca●●. justit. lib. 8. cap. 8. 〈◊〉. 11  impossible a blessed life to be in this weak, and frail body of ours, in which of necessity vexation, grief, lamentation, sickness remaineth: at if we now understood it of bodily delights, and not of the height of wisdom, solace of conscience, sovereignty of virtue. For it is not a blessed thing to be in passion, but to overcome it, neither to be broken with the consideration of temporal grief, as living always in dreadful, and deadly fear of blindness, banishment, famine, defilement of daughters, loss of children, and the like sad accidents, which are thought very grievous and do aggravate the common calamities of this life, but to bear them 
* james 1.2.  cheerfully, and patiently, as proceeding from the hand of God who knoweth what is best for us. Who can deny but that Jsaac, who in his old age was taken with 
d Gen. 27.1.  blindness, was blessed? For must he not needs 
e Hebr. 11.20. Fide praditus.  be blessed, that as a father bestowed 
f Gen. 27.28, 29, 39  benedictions? Was not Jacob blessed, who albeit as one 
g Gen. 27.42.  chased from his father's house, and an alien in a strange country, and there living as a poor 
h Chapt. 29.  mercenary shepherd 
i Gen 31 41.  endured twenty year's banishment, and at his return had such cause of mourning, and lamentation for the 
k Chapt. 34.2.  rape of his daughter, the rash, and bloody enterprise of his sons, and likewise sustained such a biting, and grievous 
l Chap. 41.57. & 42.1  famine of so large extent, and long continuance as hath hardly befallen the worst of the sons of Adam in any age. Are they not therefore blessed from whose faith God himself taketh witness, saying, 
m Exod. 3.6. Math. 22.32.  I am the God of Abraham, the God of Isaac, and the God of jacob. Servitude in itself is a miserable estate, yet living under it 
n Gen. 39.1.  joseph was miserable, yea, rather he was altogether blessed, when in bondage he shaken off the bonds of sinful lust, and in the links of captivity, 
o Verse 9  listened not to his wanton mistress' 
p Verse 7.  lure. What shall I say of holy David, who was brought beyond measure to deplore the untimely deaths of his three sons, 
q 2 Sam. 13.28, 29.  Amnon, 
r 2 Sam. 18.33.  Absalon, and that 
s 2 Sam. 12.16, 17.  illegitimate infant, which he had by the wife of Vriah: and which is worse, the 
t 2 Sam. 13.14.  unherd of incest, even almost among the heathen, of his daughter Thamar? How could it be, that he should not be blessed out of whose succession the author of blessedness himself, who makes very many 
u Luke 1.48.  hlessed, descended? For 
x john 20.29.  blessed are they that have not seen, and yet have believed. Thomas, and the other disciples had now a sensible feeling of their infirmity of faith, but by our saviours showing them the print of the nails in his hands, and side, together with the 
y Verse 20.  inspiration of the holy Spirit they recovered from their weakness, and grew strong. Who was ever more molested with 
z job 2.7.13.  sores of body, and 
a Chap. 6.4.  sorrows of soul, then holy Job? Witness the 
b job 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 advice of the wife of his bosom, chap. 2.9. the scorns, and scoffs of his villains, and vassals chap. 30.1.10. the terrors of sin, 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 arrows of the Almighty mustered themselves, and broke in suddenly upon him, making him a spectacle to men, and Angels, 1 Cor. 4.9.  burning of his house, the loss of his cattles, the sudden death of his ten children, the swelling, and raging ulcers, the burning and angry blains, and botches of his whole body. In all these was he less blessed, then if he had not suffered them? nay, was he not much more approved by his rare, and admirable patience shown therein? Let it be granted that there was exceeding much bitterness in them, what grief is there so great, that the virtue of the mind doth not cover, and overcome; I cannot deny the sea to be deep, because in the shore there be many shallow fords, neither the haven to be bright, because it is sometimes obscured with clouds neither the earth fruitful, 
c q●●a jejuna glarcaest.  because the drift sand, pebble stones, and gravel lying on the shore maketh it so in some places, or the standing corn, toward the time of harvest to be fair, goodly to the sight, because it hath some small sprinkling of wild oats intermist. In like sort deem thou of the harvest of an happy conscience, that is never so clear, so calm, but the clouds of sorrow, and vexation infest and interupt the tranquillity thereof. If any cross, or bitter encumbrance happen, is it not shrouded, under the sheaves of a blessed estate, as the wild and worklesse oats, the bitter, and distasteful darnel, under the sweet and pleasantly savouring wheat? But now let us proceed to the things proposed in our former book.   

CHAP. VI Of profit, not that, which raked together by  lucre, but of that which is just and honest.  
IN our former book we have so made our division, that honesty, and comeliness from the which duties might well be drawn, and were to go before in the first place, what belonged to utility were to follow after in the second. And as in the former we have noted a certain distinction, and difference between that which is honest, and that which is comely, but yet such as might better be understood then expressed: so now when we handle that is profitable, this seemeth to be a chief, and prime thing to be considered of, what is more profitable. But we value not profit according to the estimate of pecuniary commodity, but according to the gain of piety. The Apostles rule 
a 1 Tim. 4.8.  must be our derection, godliness is profitable unto all things, having the promise of this life, and that which is to come. Therefore when we do diligently search the divine scriptures, we often find therein, that what is honest is also called 
b 1 Cor. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  profitable. All things are lawful for me, but all things are not profitable. He spoke before of vices now therefore he saith, it is la full, that his sins are in our power, but unseemly is it, and dishonest, to fall into them.  we have to run into evil, but not to be honest, ready and easy is the way to grow lose and riotous, but not righteous, and just. For thereby meat is made to serve the belly, not to 
c Non vivendum est ut edamus, sed edendum ut vivamus, vivendum verò ut 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 civet. Dei Lib. 15 Cap. 22.  serve the Lord Wherefore whatsoever is profitable, that also is just, it is just that we should serve Christ, who hath redeeemed us. Therefore they are just, who for his names saks have offered themselves to death, unjust who have refused or sought to avoid it. In the person of these latter the Psalmist 
d Psal. 30.9.  breaketh out, what profit is there in my blood, when I go down to corruption? or at least his phrase may well fit this construction, what profit do I reap by my righteousness? and if it may accord, with theirs in the book of Wisdom, Let us 
e Wisd 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth let us sit or lie in wait.  circumvent the just for he is not for our profit, that is, he is , because he reproveth, condemneth chastiseth us. Howbeit this also may be used against the covetousness of the wicked, which is near to perfidiousness, according to that we read of judas the traitor, who through the study of avarice, and desire of money fell into the snare of treason, and desperate strangling of his own body, of this we are to speak, as of that which is replete with honesty, and as the Apostle defineth it in the same form 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. 
s 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 just: and what is just to be profitable and honest. For neither is my discourse to merchants covetous after the desire of gain, but to sons, and of offices, which greatly rejoice to inculcate, and am very desirous likewise to infuse into you, whom I have chosen into the Lord's ministry, that those things which have grown up, and been imprinted in your minds, and manners by long use and institution may appear in your speech, and discipline. Wherefore addressing myself to speak of utility, I call to mind that prophetical 
g bat sah, concupiscere Aria● Montanus rendereth it concupiscentia, Tremel. & jun. neque sinas deflecti ad quaestum.  ve●●●le, Incline my heart unto thy testimonies, and not unto covetousness, Lest the sound of utility should stir up to the desire of money. Beside some reed, incline my heart unto thy testimonies, and not to ʰ utility, to that utility, to those fairs of game, to that hunting after lucre in ure with men fully bend upon profit, wholly set and fixed upon such cares, as derive commodities to them. For vulgarly they call that only profitable which is gainful. But our tractat is of that utility, which is acquired by losses, that we might gain Christ, which gain is piety with all sufficiency.  
Great certainly is the gain whereby we get piety, which is a rich purchase, and an invaluable price with God, not consisting 
i Not consisting of good works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? jam. 2.14.16. but in works of mercy  of fading, and vanishing, but of eternal, and never perishing substance, in which there is no slippery temptation, no subtle, and hurtful attempt, but constancy, and perpetuity of divine grace subsisting. Wherefore there is some utility corporal, and belonging to the body, some belonging to piety. For so hath the Apostle 
k Tim. 4.8.  himself made his division, Bodily exercise profiteth little, but godliness is profitable to all things. But what so honest as integrity, what so comely as to keep the body immaculate, and chastity inviolate, and incontaminate. What also is so comely, as that a wife being now a widow keep still her faith entire to her husband departed? Likewise what may be of more profit, of more benefit than this, when hereby the Kingdom of God is much rather attained? For there be some which have made them chaste 
l Mat. 19.12.  for the kingdom of heaven's sake.   

CHAP. VII. Utility chiefly 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 themselves into dangers, brought in for confirmation.  
THere is therefore not only fellowship of honesty, 
Est igitur non folùm familiare contubernium honestatis, et utilitatis, sed eadem quoque utilitas, quae honestas.  and utility, as it were together, in one tent or family, but they are both evermore in being, and subsisting the self same. And for that cause he who would open the kingdom of heaven to all, did not seek what was profitable for himself, but what was profitable for all men. Therefore we must likewise derive a certain order, and degree from things usual, 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 progress, and proceeding of this one of utility. And first we shall know that there is nothing so profitable as to be loved, nothing so unprofitable as not to be loved. For to be hated, I hold to be a deadly and capital evil, and much worse than death itself. Wherefore let us do this, that we seek with all sedulity to maintain our credit, and good opinion, and first that upon the meekness of our disposition, and gentleness of mind, we wisely wind ourselves into the affections of men. For goodness is popular, and acceptable to all, and there is nothing that doth more easily slip, and in a pious manner more readily insinuato itself into humane senses. This if it be helped with mansuetude of manners, facility of mind, moderation of commands, affability of speech, with the due weight of words, and a patiented commutation of them, where there seemeth any harshness together with the grace of modesty interposed, it is incredible how much it advantageth to the accumulating of love. For we read not only in private persons, but also in Kings themselves, how much the facility of fair affability hath profited, and the pride, and swelling tumour of boisterous words hath hindered, yea, hath demolished their kingdoms themselves, dissolved, and dissipated utterly their whole power, and regal authority. Now if any one by his counsel, by his necessary use, and service, by his officious, yet faithful performance of needful duties get popular grace, if any one make offer to undergo danger in his own person for all the people's good, there is no doubt to be made of it, but that such love will be rendered him back again at their hands, that they will prefer his welfare, and credit before their own. How many contumelies, 
a Exod. 15.24. & 16.23. & 17.2.  cast upon him, by the people did Moses swallow, that no man else would have brooked, 
Exod. 32.32.  and when the Lord would have avenged his wrongs upon the insolent, how was he ready to expose his own person to the revenging hand of the Almighty to withdraw his 
c Num. 12.3.13.  indignation from them? In what mildness of speech did he call upon the people, and how earnestly 
d Deut. 5.1.2. & 6.2.18.25.  did he solicit, 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 cheer them up in their affairs. 
* And whereas he continually spoke with God, yet did he speak to men with a lowly and acceptable voice.  He was worthily esteemed, a man above the ordinary rank, and of rare endowment justly reported to be such a one the beauty of whose countenance for the exceeding glory thereof 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 mortal race, be 
f Exod. 14.13.15. Num. 15.34 Levit. 24.12.  found, for that he had so won the hearts of the people, so tied them to him, that they loved him more for his meekness 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 choice, of him that could best choose, as a cheifetaine to go in, and out before the people, how humble in spirit, careful in heart to manage affairs, easy to be entreated, mild, kind, and amiable in his carriage was he rightly reputed. Before his advancement to the kingdom, he often in the most dangerous 
h 1 Sam. 17.37. & 18.27, & 27.8.9. &. 30.17.  attempts adventured his person: holding the sceptre he made himself equal in his wars to them of 
i 2 Sam. 21.15.  the lowest rank, and though more skilful, and valiant at arms 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 government in the time of peace he was not rigorous, but courteous, and compassionate, patiented in 
l 1 Chron. 21.17.  reproach, more prompt to 
m 2 Sam. 16.10.13. & 19.23.  bear then to repay injuries. Therefore so dear 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 be rendered by Ar. Mont. venire fecit eum, v. 12. 2 Sam. 7.8. I took thee, Psal. 78.71. brought he him.  unwilling, was much desired for the kingdom, and when it was pressed upon him was against it, that being old was dealt withal by his people to be present thereat no longer, because they so much tendered in the greatness of their love his royal person, that they 
o 2 Sam. 21.17.  would in no wise suffer any further, that he should sustain any the least peril for them, but that they all rather should thrust forward themselves into whatsoever danger for his safeguard, 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 own precious 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 than there should arise any discord among them, to endure banishment as it were in Hebron, then to reign in jerusalem. Such as took up arms against him, found justice 
q 2 Sam. 2.3.13.21.  at his hands, no less than the house of judah; Abner the strong antagonist of the adverse part, tendering conditions of peace he embraced, honoured with a 
r Verse 20.  banquet, treacherously slain lamented, 
s Verse 31.  mourning before the corpse: which he laid 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, he shown the integrity of his conscience, and his guiltlessness in the spilling of innocent blood: this in trust among other hereditary rights he committed to his son, taking greater care, that he might not leave the death of the innocent unrecompensed upon the head of the 
u 1 Kings 2.6.  murderer, then that he might mourn for him after his 
x Or provide for burial of his body, a Prince of matchless puissance, and piety due solemnities,  departure. That was no small matter, especially in a King to submit himself to so low a step of humiliation to make himself of equal degree with the meanest, not to seek 
y 2 Sam. 23.16.  relief, to refuse drink at the peril of others: to confess his 
z Chap. 24.17.  sin, and to offer himself to death for the preservation of his people, that so the indignation of God might be turned from the guiltless sheep upon the guilty shepherd, that had transgressed. Behold, saith he, to the Angel offering to smite, I am he which have sinned, and I have done wickedly, but what hath this flock done? Let thy hand I pray thee be against me, and against my father's 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 deceit, and mischief against him, he 
a tPsal. 38.12, 13, 14. & 62.1.5.  opened not his mouth, and as one deaf, and that heard not, answered nothing again. He answered not in railing terms whatsoever befell him. When he was traduced, when much was derogated by the malicious from him, and not a little wounded in his good name he prayed for them, when they execrated, he blessed, walking in 
b Psal. 101.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sept. innocentia betham lebabi in integritate cordis mei, the root thamam. Hebr. v. 4.  simplicity, and avoiding the arrogancy of the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. ver. 5. which loves to be seen above others.  proud, he was a follower of them that were undefiled in their ways, when he deplored his sins, he 
d Psal. 102.9.  mingled ashes with his food, and tears with his drink. This was his piety, this his course usage, this his hard measure toward himself in his devotions. Now his desert is of no less regard. For it was such that being desired of the whole kingdom, all the 
e 2 Sam. 5.1, 2.  Tribes of Israel came to him with a joint consent, acknowledging him to be their bone, and flesh, and that it was he even while Saul lived, who went in and out before them in battle, and of whom the Lord himself had testified; Thou shalt feed my people Israel, and shalt be a captain over them. But seeing God himself hath sealed with his own 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 own 
f 1 Sam. 13.14. 1 King. 14.8. & 15.3.5.  heart, what need we any further confirmation? For who walked like him in holiness, 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 heirs, and successors? No man ever more worthy of love. For who would not love him, whom he saw so ready to recompense 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 himself a pattern, and precedent of fidelity to others, and expected at the hands of his well-willers the like obligation.  
Hence it came to pass, 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 son Jonathan for this cause that he would have 
m 1 Sam. 20.33.  killed him with his spear, disdaining that the friendship of another should prevail in his affection before the piety which he ought to bear, and authority toward a father, and before the obedience of a subject toward his sovereign. But so potent was religious piety, divine authority, and obedience, that it bore down whatsoever was natural, and was predominate in good jonathan. When there is a mutual reciprocation, and vicissitude of good offices between lovers, and a striving of both sides to exceed, this alone is a great provocation to kindle love, though there be no other tie, nor bond to move forward the same: which also is manifest by the examples of faithful friendship. For what is so popular, and pleasing as grace? is not favour gained by diligence, and heedful respect? What so engrafted in nature, as to love sedulity, and correspondence in duties, and doing like pleasures? What so implanted, and of so deep impression in humane affections, as to be induced to love him again of whom thou art desirous to be loved? The 
n Ecclus. 29.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genevenses translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neighbour,  Wiseman speaketh well to this purpose, Lose thy money for thy friend, and brother's sake; and in another place, I will not be ashamed to 
o Ecclus. 22.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar. Mon. protegere to defend, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it comes is tegere, and he that salutes a friend may seem to cover him with the mantle of love.  salute a friend, neither will I hide my face from him, though he should do me harm. He witnesseth hereby the medicine of life, and immortality to be in a friend, and no man doubteth, because of the testimony of the 
p 1 Cor. 13.7.8.  Apostle a chief fortress of succour, & comfort to be in love. Charity or love suffereth all things, believeth all things, hopeth all things, endureth all things, never falleth away; David fell not, much less fell 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not he into utter ruin, because he was dear to all, and chose rather to be loved, then to be feared of his subjects. For fear is but a temporal defence and never lasteth long. Therefore where fear departs, boldness creeps in: because it is not fear that can compel fidelity, but is the affection that causeth, and declareth it. Love then is the prime thing that maketh for our commendation. It is good therefore to have the testimony of many men's love.  
Hence cometh the trust that even strangers repose in thee, when they observe thee to be dear to many, and in high esteem with them. In like sort also fidelity is the way to procure love, in so much that he, who hath made in some certain affairs faithful performance to one, or two, may issue in thereby by little, and little into the hearts of many, and grow, and flow in further until with full sea, at the last it doth get the grace, and countenance of all.   

CHAPTER VIII. The counsel of many to prevail to the procurement, and drawing on of others to our party in what we desire, which clearly appeared in Solomon.  
WWherefore these two things do make very much for our commendation, namely love and fidelity, and this third also, if some thing be found in thee worthy of admiration, and justly to deserve honour, and renown. And because the use of counsels doth most of all win men's affections, therefore wisdom, and justice are required in every one that would be in authority, and very many do expect these from them, that in whomsoever these are found, trust, and credit may he given to him, whereby he may impart profitable, and faithful counsel to such as shall de re the same at his hands. For who will commit himself to him, whom he thinketh not to be wiser than he, who seeketh counsel of him?  
Wherefore it mu t needs be, that he is a better man of whom counsel is sought, than he who craveth it. For who doth ask counsel of that man, whom he persuadeth himself to be able to find out something better in his behalf, than he himself can comprehend in the compass of his own judgement, or out of his own experience? But if thou shalt find a man which in the nimbleness of his wit, in the vigour of his mind, and authority doth excel, and groweth to that degree of perfection, that by his example, and exercise, he is better prepared, freeth from dangers present, and forseeth those to come, sheweth which are imminent, and at hand, resolveth doubts, administereth remedy in time, is ready always not only to give counsel, but also to help at need: to this man is credit given, and he is in that request, and esteem, that whosoever seeketh his counsel saith, and if in my behalf aught shall fall out amiss, yet because by his advice, I will abide the hazard. To this man therefore we commit our safety and estimation (who as we said before) is both just and prudent. His justice is a means that there is no fear of fraud, his prudence, that there is no suspicion of error conceived against him. Notwithstanding we do more easily commend ourselves to the care, and trust of a just man then of a wise. I speak herein according as vulgarly the word just is used. But in the definition of wisdom though it appear to be the principal, and solely eminent among the rest of the virtues, yet is there such a concatenation of them, that one cannot subsist without the other, and so do these two specially concur, and conspire, that prudence cannot be without justice. Thus is it according to the Ethnics, which also we find so in our sacred 
a Psal. 37.26. justus miseretur & faenerat, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Vinaluch of lavah mutuari.  books, the just man is merciful, and dareth, what he dareth he showeth elsewhere, 
b Psal. 112.5. Where the Greek word being changed, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De commodatò Yet our Author rendereth it likewise faenerat. We must take it in the best part. As St. Aug. doth, Audi scripturam quomodo Dom. faeneres. Faenerat Domino qui miseretur pauperis. Ex. Prov. 19.17. Tremel. jun. moderatur res suas.  the good man is merciful, and dareth, and will guide his words with discretion, that is to say, therefore he dareth which disposeth his 
c 1 Kings 3.23.24.27 What is there, and accordingly in our Author at large, is here abridged, and not amiss, though not verbatim, being in our English Bibles.  words, and his affairs to the profit of others with judgement and wisdom, and in such a one justice, and prudence convene, and meet together. That noble judgement of Solomon was it not full of wisdom, and justice, when two women having two children, and one of them now dead came before him, striving for the living child, he adjudged the child to her that would not have it divided, give it to her, said he, for her bowels of compassion are moved toward it? Whereupon followed his high commendation at the hands of all Israel being a wise people, and fearing God at this time, if ever having been so well instructed before by David, that sweet singer, which is laid down in the shutting up of the story, 
d Verse 28.  and all Israel heard the jud ement which the King had judged, and they feared the king: For they saw that the wisdom of God was in him to do justice. And not unworthily was the wisdom of God adjudged to be in him in whom were the secret, and hidden things of God. But what is more secret than the testimony of the inward bowels into which the understanding of the wise doth descend, and there sit as a judge of piety, and thence fetcheth forth, as it were, a certain voice of the natural womb, whereby was made manifest the motherly affection, which chose rather that the fruit of her womb should hang upon the breast of a stranger, and should be deemed none of hers though she bore it with sore travel, then that it should be slain. It was the part therefore of wisdom, to be able to distinguish, how it stood in their hidden consciences to bring the truth out of the secret corners thereof, and with a certain sword, as it were of the spirit, so to pierce into the bowels not only of the womb, but of the soul, and mind. It was the part of ju 'tice likewise so to give sentence, that she which had killed her own child should not carry away another's, but that the true mother should have her own restored to her.  
To conclude, solomon's own 
e 1 Kings 3. ●.  petition entreated for wisdom, namely that a prudent heart to hear, and judge with justice might be given him.   

CHAP. IX. It is intimated by the Philosophers, but much more by our Divines all the virtues to be individual, and unseparable: and howbeit in the opinion of the vulgar to be severed, and divided each from other, yet their approbation not to be given to such parties for virtuous persons, where they stand separated and conspire not.  
IT is manifest therefore according to the divine Scriptures, which are more ancient than Philosophy, wisdom not to be 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 chapped. v. 54.58.  interrogatory, put upon the wicked Judges that accused Susanna, found out the untruth of their false crime laid to her charge. For when their testimonies accorded not, their fraudulent calumny was soon unmasked. Wherefore it was the part of wisdom in him to find out their fraud, to lay it open, and her innocency, and by the witness of his voice 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 wisdom, and justice is individual, but in the use of the vulgar in one certain form, or property, they tanned divided. For temperance is seen properly in despising pleasures, fortitude in sustaining labours, and perils, prudence in the choice of that is good, knowing to discern 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 own to every one. Wherefore for the common opinion sake let this division of virtue be fourfold, that drawing back our foot from the subtle disputation of Philosophical wisdom, 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 foreign use, and popular sense. Therefore this division being observed, let us return again to our purpose.  
To every of the wisest men do we commit our cause, and we are more ready, and forward to seek counsel from him, then from others. Notwithstanding the faithful counsel of a just man doth go before, and being put in the balance, doth most an end overprise the wit of the wisest. For the 
c Prov. 27.6. As Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel. A just man's counsel though it be not always the safest, yet proceedeth it from the surest ground, viz. from a good heart, and so becometh the sweetest.  wounds of a lover are more profitable, than the kisses of a stranger.   

CHAP. X. A mystical interpretation of that of Solomon, and the Queen 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 subtlety of invention; which two if thou connect, there shall be great wholesomeness of counsel, which all expect to the admiration of wisdom, and love of justice, that every one may seek after the wisdom 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 hear his wisdom; insomuch that the 
a 1 Kings 10.1.  Queen of Saba, came to him, proved him with hard questions. She came to him, saith the Scripture, and communed with him in all that was in her heart, and he declared to her all her hard questions, 
b The thing typified, which the Messiah answereth to it, job. 4.25 & 14.26. Act. 20.27.  nothing was hid from him, that he expounded not to her. What 
c By this woman the Queen of Saba he understandeth the Church of God, and by the true Solomon Christ, Col. 2.3.9.  woman was this, that she passed by nothing unquestioned, and to whom the true Solomon omitted nothing unresolved? She upon his rare answers, and service in this acclamation doth import; It was a true word, saith she, which I 
d Ibid. v. 6.7.8.  heard in mine own land of thy sayings, and of thy wisdom, howbeit I believed not this report, till I had seen it with mine own eyes. For lo the one half was not told me. For thou hast more wisdom, and prosperity, than 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 hear all thy wisdom. Understand 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 wisdom, and justice, and with what eyes it hath seen him, seen the things not to be seen with the eyes of the body: for the things that are 
g 2 Cor. 4.18.  seen are temporal, the things that are not seen are eternal. What are the blessed women, but those of whom it is said 
h Mark 4.20. Acts 17.12. Luke 8.3.  many hear the word, receive it, and bring forth fruit? and in another place, 
i Math. 12.50.  whosoever shall do 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 he might see the consolation 
m 25.  of Israel. Therefore how did he desire to 
n 29.  departed in peace, but standing before the Lord he could not have leave to 
o Verse 26.  departed unless he had obtained the Lords leave? Solomon was proposed for an example whose wisdom required that with all 
p Much more therefore ought the kingdom of our true Solomon, whereof the other but a type to suffer violence.  contention and striving of spirit it should be heard.   

CHAP. XI. That we ought to seek counsel at the hands of the just, and righteous men. The example of the Fathers produced for the proof thereof,  
NEither was joseph in his very imprisonment let rest, but that his advice was required concerning things uncertain, and unknown. And his divine counsel which he had there revealed was such a benefit to the whole land of Egypt, that it felt not the grievous extremity, 
a joseph quoque nec in carcere feriatus erat.  which otherwise it would of the seven year's famine, neither to Egypt alone, but so that it eased other nations also of wretched famines constrained 
b Gen. 40. & 41. & 42. which is the unwelcomest guest that can come to a kingdom, and the Lords sore arrow of indignation for the abuse of plenty  fast. Daniel from a child of the captivity, being preferred to be a precedent over the whole counsel of the King of Babylon, by his wholesome advice amended, 
c Dan. 6.4. & 2.48.49.  and much bettered the present state of things, and pointing at the 
d Chron. 3. & 4. & 5.  evils to come, sought to prevent them. When he had by his often and much opening of things doubtful and difficult, shown himself a true interpreter afterward, in whatsoever hard matter brought before him, in whatsoever high, and hidden cause he was called upon for counsel, that he spoke and determined was accepted. What shall I speak of Moses, whose counsel all Israel did daily wait for and attend, whose life brought reputation to his wisdom, and did increase his further admiration. Who would not commit himself to his judgement, to whose 
e Exod. 18.19. Num. 11.16.  determination the rest of the elders did reserve, whatsoever controversies were above their strength and capacity? Who would refuse the counsel of Daniel, of whom God himself hath said, who is wiser than Daniel? Or how could any one doubt of the minds of them, upon whom God bestowed so much grace? Israel's victory followed upon Moses 
f Or as Exod. 17.11. Upon commencing his humble, and watchful suit, so much doth the prayer of the righteous prevail for a kingdom.  counsel, for at his supplication waters 
g Ibid 17.4.6.  were given out of the rock, at his powerful 
h Moysi meritis de caelo effluebat alimonia.  intercession quails and Manna were sent from heaven. daniel's pure mind, and 
i Ibid. 16.4  meekness mitigated the barbarous manners of the heathenish babylonians, and the cruelty of the fierce lions themselves. How great was his temperance? How great the continency of his mind, and body? Neither without just cause was he made a mirror to all men, 
k Dan. 6. Ibid. 1.8.  when having the countenance of so many mighty Monarches, which men are much amazed at, he rated gold, and honour, as counters, and feathers, 
l Chap. 5.17.  as flattering baits, and bombast, and no better in comparison of fidelity and trustiness, he crouched not with bowed, and bended knee, to gain fond the favour of great ones, but chose rather to come into danger for the maintenance of the law of God. I must run back again, though his name was first specified upon joseph's 
m Gen. 29.8.10.  chastity, and justice, neither pass it over being a principal piece of piety, and to the purpose of this part, who threw off allurements, rejected all rewards, whose chastity overcame immodesty, whose fear 
n Ver. 9  of God, chased away the fear of death, whose pure, and undefiled mind, whose undaunted courage, and resolution, to retain the same inviolable for ever, made choice of the body's 
o Ver. 20.  imprisonment, rather than that out of prison his soul should be held under the chains of the anguish, and torture, which is as the horror of hell, itself, of a guilty, and distressed conscience; would any one judge or him otherwise then the fittest man to be consulted withal, whose fruitful understanding, 
p Cuius ferax animus, & mens fertilis temporum sterilitatem, quodam consiliorum, et cordis ubere faecundavit:  and mind abounding with the foreknowledge of things, out of a certain rich breast of the counsels of the heart, made the barrenness of the times plentiful?   

CHAP. XII. That wicked men though they seem wise, aught to be avoided in matter of counsel.  
WHerefore we do observe, that in acquiring counsel, honesty of life, the prerogative of virtue, the use of goodwill, the grace of frugality doth much avail. For who looketh for a fountain of pure water in a pond of mud? who fetcheth water to drink out of a troubled spring? Therefore where luxury is, where intemperance, where confusion of vices, who of any judgement will think that any thing that ought, or any good thing that can be drawn out from thence? Who despiseth not the puddle, and the draught of evil manners? who is so unwise to judge him good for another, whom he findeth unprofitable for himself? who avoideth not a wicked, malevolent, contumelious person, and ever ready to do mischief? who declines him not with his whole endeavour? But who would sue to a man, though never so skilful, to assist with counsel, if he be one so hard to have access unto with whom it is, as if one should shut up the mouth of the river? For what is it to have wisdom in thyself, if thou deny counsel to thy brother? If thou dost debar leave to consult with thee, than hast thou shut up the fountain that it may not flow in to do others good, nor profit thyself. But 
a Pulchrè autemet de illo convenit, qui habens prudentiam, commaculat eam vitiorum sordibus, eo quòd aquae exitum contaminet  this in like manner doth well meet with him, who having wisdom defiles it therefore with the filth of sin, because 
b Mat. 15.18.19. & 12.35.  he corrupts the outlet of the water. The life argueth degenerate minds. For how canst thou judge him superior in counsel, whom thou seest inferior in manners? he aught to be above me to whom I shall be ready to commit myself. Shall I think him fit to give me, which cannot give himself counsel? & shall I believe that he hath leisure to pleasure me, that hath no leisure to do good to himself, but hath his mind carried away wih pleasure, bound up under lust, overwhelmed with covetousness, turmoiled with vain desires, shaken in pieces with fear? how can there be place here to counsel, where there is no place, to peace and tranquillity? there I do admire, and reverence that 
c Moses, Act 7.20. or Samuel 1 Sam. 1.10.  counsellor, whom the Lord in his mercy gave to the fathers, and being 
d Moses Num. 20.12. Deut. 3.26.  offended took him 
e Samuel 1 Sam. 1.10. ●9. & chap. 12.3.  away. He which will undertake to give good counsel, let him imitate him, and keep his wisdom free from the taunt of vice, because no pollution doth enter where prudence doth harbour.   

CHAP. XIII. That prudence ought not to vindicate itself to vicious men, as being such as hath no fellowship with vices.  
WHo 
Quis igitur tantam vultu speciem proe se ferat pulchritudinis, et belluinis posterioribus, ac ferinis unguibus forma superioris de honestet gratiam cum tam admirabilis etc.  therefore is he, that doth carry a great show of beauty, in his countenance, and with his beastly lower parts and savage claws, doth dishonest the grace of his upper shape, especially since according to the order of scripture, the form of all virtues is so specious, and excellent as nothing more, and chiefly of wisdom? For wisdom is more glorious than the sun, and being compared to the light itself it is pure above all the goodly order of the stars, For the night followeth the light, and interrupteth it, but neither malice, nor any evil whatsoever is able at any time to darken, or dim prudence. We have spoken of the pulchritude thereof, and have confirmed the same by the testimony of the scripture, it remaineth that we teach by the authority of that divine testimony that 
b Wisdom, or prudence described, which our author, as we may see in this, and the next chapter, compared together, useth indifferently.  it hath no fellowship with vices, but an inseparable conjunction with other virtues in which is the grace of spiritual eloquence, pure without humane mixture, full of certainty, sanctity, sharpness, and sublimity, loving goodness, inhibiting nothing that tendeth to well-doing, gentle, stable, secure comprehending all virtue, foreseeing all things.   

CHAP. XIIII. That Prudence is an associate, and companion of all virtues, and a principal assistant of theirs in the suppressing of cupidity, and lustful desire.  
WHerefore Prudence worketh all things, hath comfort, and commerce with whatsoever is good. For how can it give good counsel unless it have justice, unless it put on constancy, fear not death, be called back from it by no terror, be turned from the way of truth by no flattery, be terrified by no banishment, but knoweth the whole world to be a wise man's country, standeth not in awe of poverty, is persuaded that nothing can be wanting to him, in whom in contentation there is a whole world of riches? For what can be more honourable, than that man which cannot be moved with gold, which hath money in contempt, and which doth look down as from a certain high tower upon the concupiscences, and lusts of men without any tainture in himself? He that shall be able thus to do, shall be thought no ordinary man, but one fare above the common rank. Such a one is pronounced 
a Ecclus. 31.8.9.  blessed, which being rich, is found without blemish, and hath not gone after gold, who is he, saith the text, and we will commend him? for wonderful things hath he done among his people. And indeed how should it be otherwise, but that he should be much admired who despiseth riches, which the most part of men prefer before their own safety, and many before their own lives? The censure therefore of frugality, and the authority of 
b Continentiae autori●●●.  continency doth become all men: especially him that excelleth in 
c Deut. 17.17.  honour, lest his own treasures should possess his heart, who is in eminent place, 
Et pecunijs serviat, qui praeest liberis.  and lest he should make his money his master, who hath children under his subjection. That better becometh him that he be in mind above his treasure, and in due observance beneath his friend. For humility increaseth favour. This is most commendable, and worthy a primary man, and of chief place not to have a common desire of filthy lucre with the Tyrian Factors, and Galatian Merchants, neither to place all good in money, neither in a mercenary manner daily to calculate his gains what they may be, and to cast them over, and briefly to sum them up.   

CHAP. XV. Of liberality, which doth consist, not only in the distribution, and well bestowing of goods, but in the due care of benevolencie toward the poor, and in the imparting of counsel, and good advice for the benefit of all men.  
IF so be that it be a laudable thing to carry a sober mind in respect of riches: how much better is it to get the love of the people by liberality? neither by that which is superfluous, where is importuni y, neither by that which is too straight where is indigency, and want. But there be many kinds of liberality, neither only toward them who in the disposing, and dispensing of alms for the sustentation of life need daily relief: but also toward the sustenance of those, and providing for them, who are ashamed to make their need publicly known, that is to say, so fare forth as the common provision for the poor be not thereby exhausted. For I speak of the necessity, which may fall upon him, that beareth rule in some office, as in the office of the ministry, all dispensatorship, that intimation be given to the Bishop, and not concealed, but that it being made known, provision be appointed for such as are in necessity: especially if it come not by effusion, and riotous wastfulnesse in the time of youth, but by some oppression, or loss, poverty, or otherwise cast upon him by the hand of God, so that he is not able to sustain the ordinary charges that must needs be had for himself, and family. It is great liberality likewise to redeem the captives, and deliver them out of the hands of their enemies, to preserve from death, and especially women from defilement, to restore children to their parents being stolen, or otherwise taken from them; and again, parents to their children being under imprisonment, and citizens to their country. These things are too well known in the spoiling of 
a Sclavonie.  Illyrium, and Thracia, for 
b Quanti in the Latin Fathers is the same which quot, as here quanti venales erant toto captivi orbe.  how many were there captives in all places of the world set to sale, and what price was made of them, being no more in number then would fill one province? There were some notwithstanding, that would call them back again into captivity, that were redeemed by the Churches, these were more grievous to the poor bondmen, than the bondage, and thraldom itself; as who did envy the very mercy extended toward them by others. Themselves if they had fallen into captivity, would stand upon this, that they ought to serve not as slaves, but as freemen; if they had been sold, than not to deny the ministry of servitude: and will they cut off power from others to set them free, who have no power in themselves to take off their own servitude, unless perhaps it might please the buyer to receive a boon, whereby notwithstanding servitude is not taken off, but redemption accepted. Therefore it is a chief part of liberality to redeem captives, especially out of the hands of a barbarous enemy, which is devoide of all mercy, and humanity, unless what the price of redemption hath wrought upon his greedy covetousness: to undergo the payment of another man's debt, if the borrower be not able: to nourish young infants destitute of food: to defend poor orphans deprived of their parents. There be some also, which for the cause of preservation of the chastity of virgins bereft of their parents, do place them in Matrimony, neither do help them forward alone with their care, and endeavour, but are contented also to be at cost with them, in the disbursing moneys for their preferment. There is a kind of liberality likewise taught by the Apostle 
b 1 Tim. 5.16.  If any faithful man, or faithful woman hath widows, let him minister unto them, and let not the Church be charged, that there may be sufficient for those that are widows indeed. Therefore such liberality is profitable, but not common to all. There be also very many good men, which have a thin revenue, and are contented with a little for their use, but not enough to administer to others to ease them of the burden of their poverty. Notwithstanding there is another kind of beneficence, which may serve for these to help their inferiors; For there is a double liberality, there is one kind, which yields aid by the supply of money; another, which is bestowed in administering helps of assistance, which oftentimes is of much more fame and regard. With how much more reputation did Abraham receive again his 
d See Gen. chap. 21.  nephew recovering him by victorious arms, then if he had redeemed him? How much more acceptably did holy joseph gratify Pharaoh the king by his provident counsel, then if he had presented him with a wedge of gold? The sale of one of his best cities, nay of many of them, would not have procured the supply of victuals for one year, when the foresight of joseph did all Egypt for the space of five years. Money may be easily consumed, counsel can never be drawn dry. Counsel is increased by use, money is diminished, quickly faileth, leaveth destitute the bountiful minded: so that by how much more thy affection is to bestow upon many, by so much less shall thy power be to help a lesser 
e Which are in extreme necessity.  number, and often stand in need of that, which thou thoughtest to contribute to others. But the collation of counsel, and labour, the further it is extended, and diffused, the more largely doth it abound, and in such manner, that overflowing, it returneth back again to his own fountain whence it sprang forth. For the plenty of prudence floweth back upon it own self, and in that it hath copiously flown out to many, all that remaineth is kept in much more ure, and exercise.   

CHAP. XVI. Of sobriety, which is likewise styled temperancy to be observed in liberality. Ratified by the example of joseph, and his most wise counsel, occasioned by the interpretation of a dream.  
WHerefore it is evident that there ought to be a measure in liberality, lest the largess and bounty bestowed be unprofitable: the sober means whereof is principally to be kept by the ministry, that they of that calling dispense not, nor distribute by way of ostentation, but of justice. No where shall one find more eagerness in their over-greedy desires, than here among this sort of 
a Prov. 28.3.  people. The stout, and sturdy impudently intrude themselves, having no other cause to crave an alms, then that they may wander from place to place, in a lawless, lose, and licentious kind of liberty; and what is that they so much seek, and labour for, but to deprive the poor of their appointed food, to suck away by subtlety, and violence, that provision ordained only for them? neither contented with a little they covet for more, hold out still the round skirts of their garments, 
b Et natalium simulatione licitantes incrementa quoestuum.  and under colour of some birthdays solemnities, they make sale of their veils at the highest rate. He which is easily induced to give credit to these, shall easily exhaust at once the poor man's box, and through his scant measure of allowance, leave him nothing for his relief hereafter. Let a moderation be kept in giving, that those strong vagrants be not sent away altogether empty, and that the livelihood of the poor be not turned over to the spoil of the fraudulent. Let that therefore be the measure, that humanity be not forgotten, nor necessity left destitute. Many pretend themselves to be in debt, let the case be throughly examined; Many complain they were rob by thiefs. Either let the injury done to them, or some knowledge of their person be made appear to us, that so we may more readily yield them our help. We are to disburse, if they have not to maintain themselves, what is fit toward them, that are banished from the Church. Wherefore when moderation is observed, the dealer abroad of alms, cannot be said to be avariciously given, and hard laced to any, but large, and openhanded to all. For we ought not to lay open our ears only to all complaints, but our eyes also to the consideration of their necessities, for thereafter are they to be regarded, that seek benevolence. Debility, and weakness cries louder to the well disposed, and willing to do a work of charity, than the voice. Neither can it be avoided, but that sometimes an importunate outcry must needs extort more, but place must not be yielded always to such imprudency. He is to be sought for, that seethe thee not, he is to be called forth, that blusheth to come abroad to beg in public. He that is shut up in close prison, let him be remembered of thee in thy compassion, let him that is diseased smite thy mind, and affections, with grief toward him whose cry cannot come to thine ears, the low dungeon, and depth of his misery, though it swallow up his clamour, yet let it not bury thy devotion. The people the more they see thee devoted to charity, more chary will they be of thy credit, more charitable, and loving in their affections. I know many of the ministry, who the more charitable they have been, the more hath their store overflowed: because whosoever seethe one of them this way well addicted, he is beneficial to him, that he in his office may have to dispense, nothing doubting, but that hereby his own mercy so extended may come to the poor. For no man in whatsoever collation, and contribution intendeth otherwise, but that what he doth may be profitable to the poor. If he shall perceive any one to be too immoderate, or too tenacious a dispenser, that is dissipating, and making havoc by erogations, and distributions, unnecessary and superfluous, or pocketing, and pursing up to his own proper and peculiar use, the fruits of other men's labours, he much disdaineth, and despiseth him. As therefore a mediocrity is to be kept in liberality: so for the most part a 
c But this spur is to be used, as the horseman doth, namely, as occasion shall be offered.  spur is to be put to it. A mediocrity therefore to be kept, that whereas thou dost good, thou mayst be able to do it daily, and lest by that thou hast wasted in effusion, thou withdraw from what is of necessity to be done. The spur therefore to be put to it, because money hath better operation toward the poor man's diet, then in the rich man's bags. 
d The spur is to be used, and to be set fast to the ribs of the rich, that hoardeth up in his bags, what should be for bread for the poor.  Beware then that thou shut not up the welfare of the poor within thy bags, and that thou bury not his life in these tombs, and graves.  
joseph could not at once have bestowed all the riches of Egypt, and effused together all the King's treasure; but he would not be profuse, and prodigal of another man's goods, much less of his Liege's, to whom he owed all loyalty: he chose rather to sell the corn, that it might be dispersed to the sustentation of more diversity of people, and countries, then to give it away in the lump to the hungry there present, because if he had fed a few, he had been defective to many. That liberality therefore he approved, which might abound toward all: he set open the barns, that all might buy a supply of grain, lest receiving it freely, they might leave the care of tillage: because he which may use what is another's, neglecteth what is his own. First, he gathered in their money into the King's treasury, next their 
e Instrumenta caetera. Gen. 47.18.  cattles, than afterward the right of their inheritance, not to dispossess them all of their own, but to confirm them therein more strongly, to set a public tribute upon it that they might hold it more securely. Which was so acceptable to all from whom he had taken away their lands, that they thought it not a selling of their right, but a redeeming of their estate. Their own words do import 
f Gen. 47.25.  as much, thou hast saved us alive, and we have found favour in the eyes of our Lord. And surely they lost nothing by what he did in their 
g Verse 21.  propriety, who received again by transmutation a certain right, nor in the matter of utility were they losers, when a perpetuity was regained to them, and their posterity.  
O great wisdom in so great a man! who sought not to get temporal glory out of superabundant store, but out of extreme necessity could forecast for their perpetual commodity. For he brought to pass, that the people might help themselves by their own tribute, and not in their need desire the aid of others. For it was much better for them to impart with something out of their increase, then to let go their whole right. He appointed a fift 
h Gen. 47.24.  portion of collation to the King out of their revenue, whereby he shown himself more sharp sighted in providing for the people's good, and also more liberal minded toward Pharaoh to bring him in greater tribute. Thereby, to conclude this point, he tying them to harder labour, more careful husbandry, and more commendable improvement, the land of Egypt, never afterward felt the like famine. But see how notably he did collect future events: namely from Pharaohs 
i Genes. 41. Which because may be better there read at large, then here out of our Author, as many things else for the same cause in the passage of these books, referring me to the sacred Scriptures themselves, I abridge.  dreams of the fat and lean kine, of the full, and thin ears; the seven year's plenty, and the seven year's penury to come. See how wisely there he did 
k Qua gratia admonuit?  admonish: when he gave counsel to avoid the danger of the latter, by being provident in the former. 
The mirror of joseph's wisdom in the interpretation of dreams and withal his counsel, vigilancy, justice.  What may we first therefore being of divine speculation, admire in it, his wit, by which he descendeth into the cabinet, and couch of truths meditations, and bowels of her secrets? or his counsel, whereby he foresaw so grievous, and long necessity: or his vigilancy, 
His magnanimity, Gen. 45.5.15 His ingenuity & sweetness of nature, Gen. 45.14.  and justice, by the one whereof so grave an office being laid upon him, he gathered together so manifold provision, by the other kept an equality in his distribution of the whole? For concerning his magnanimity, and courage of mind, what shall I say? that being sold unto slavery by his brethren, upbraided not the injury, 
* Vnde meritòci a patre dicitur in Deuteronomio  but succoured them in their necessity? What of his sweetness wherein he sought the presence of his dear brother Benjamin by a pious kind of fraud? 
l Gen. 44.2, 4.5.15. & 42.19.22. Gen 42.19.24.  For these his virtues, which God in his rich mercy blessed him with, is his so high a style given him, and his, both in his father 
m Gen 49.22.  jacob's, and 
n Deut. 33.13.15.16.17. See these two several contexts of scripture, and consider how the words themselves may be applied to fit this purpose.  Moses benedictions.   

CHAP. XVII. Of what desert he ought to be of whom counsel is required, Paul and joseph are introduced as patterns for imitation in making our choice.  
WHerefore he which giveth counsel to another, aught to 
a 1 Tim. 4.11.  be such a one as may show himself a platform 
b 1 Cor. 7.25.  of example to others, in good works, in doctrine, in integrity, in gravity, that his speech, may be wholesome, and unblameable, his counsel profitable, his life honest, his opinion decent. Such a one was Paul that gave counsel to 
c Magisterium 1 Tim. 3.1.  virgins, 
d Sacerdotibus but the text enforceth this interpretation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chief ruler ᵉ to the Bishop, and so that he set himself a form for us to follow. Therefore he knew how to be abased, so did joseph, who coming from the great stock of the Patriarches disdained not a degenerate servitude, shown it in obedience, illustrated it in his virtues, he knew how to be humbled when he suffered himself to be sold, and to be bought, and called him his Lord, that bought him. Hear how much he doth abase himself, My Master knoweth not what he hath in the house with me, 
d Gen. 39.8.9.  but hath committed all that he hath to my hand, there is no man greater than I, neither hath he kept any thing from me, but only thee because thou art his wife: how then can I do this great wickedness and sin against God? A voice surely full of humility, full of chastity; of humility, because therein he gave him due honour, he gave him due thankes. Full of chastity, because to defile his body with a filthy sin, he thought it a grievous offence. A counsellor therefore aught to be such a one, as useth no deceit, nor falsehood, is void of vanity, and fables, harboureth in his heart no dissimulation convincing his life, and manners to be counterfeit, no improbity nor malignity, which may distaste, and dishearten his clients, and such as would be instructed and directed by him, For there be some things which we shun, some things which we contemn, we shun those things which may hurt, which may damnify, as if he with whom we consult be of no credit, nor constancy, greedy of gain, and may be corrupted, we decline him, we contemn those things which are worthily reputed base, and vile, infamous, odious, of evil note, contagious, defiled, as if a counsellor be a voluptuous and intemperate man, and though free from fraud, and yet not without avarice, so to have whereby profusedly to spend, we make no reckoning of him. What proof of his industry, what fruit of his labour, is he able to produce? what care can he take? how can he solicit that is lazy, and luxurious, preferring rest, and riotous living, before the repose, and trust he hath undertaken? Therefore where is contentation there is good counsel to be found. For he adviseth well which saith, 
f Phil. 4.11.  I have learned in whatso-estate I am, therewith to be content. For he knew the love 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of money to be the root of all evil, and therefore he was contented with his own, and desired not that was another man's. What I have saith he, is sufficient. Whether I have little or much I always value it as much. Something seemeth to be spoken more 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  expressly, he hath used a remarkable word. It sufficeth me, saith he, in the state wherein I am, that is, neither is there want, neither is there superfluity. There is no want, because I seek nothing. There is no superfluity, or nothing over, because what I have, I have not only for myself, but for 
i For the poor for whom nothing is prepared of purpose, but much sent to them as in the feast of the jews, Hest. 9.22. whereas in all feasts there is some superfluity or surplusage. But the Apostle and all the godly purposely reserve somewhat for them out of their smallest portion of meat or money.  more. This concerning money. But concerning all things in general it may be said, because his present condition did content, and suffice him, that is to say, he did not desire more honour, more attendance, hunted not after immoderate glory, undeserved grace, but continuing patiented of labour, secure of a reward, waited for an end of the appointed fight, I know how to be 
k Ver. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Humility of sundry sorts.  abased, saith he. It is not therefore humility without knowledge, that is praiseworthy, but such as is accompanied with modesty and learning. For there is some humility that proceedeth from fear, some from ignorance and error. Hence is it in the Psalmist that the Lord will save such as be of an humble 
l Psal. 34.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. daccei of dacah conterere.  spirit, which they have learned under the rod of correction. It is excellently well spoken therefore of the Apostle, I know how to be abased or humbled, that is to say, out of affliction itself, I have learned also in what place soever, in whatsoever duty, in whatsoever office, and in that moderation likewise, and to that purpose I ought to demean myself: The Pharisee knew not how to be humbled, and therefore was he 
l Luke 18.14. dejected or depressed of God exalting himself.  dejected the Publican knew, therefore was he justified. Paul who though he had not the treasure of a rich man: yet carried a rich man's mind, knew well how to abound, he knew how to abound because he required not the fruit of his labour, to be rendered to him in money, but n the increase of grace. We may also understand it of the abundance of his affection as when he breaketh out in the fullness of his pure, not intemperate passion, our mouth 
m 2 Cor. 6.11.  is opened to you, our heart is enlarged. Every where in all things he was instructed, 
n Phil. 4.12.  to be full and to be hungry. Blessed was he that knew to be satiate in Christ, It is not therefore that corporal, but spiritual saturity, and fullness which knowledge worketh, neither without cause is knowledge needful, because man 
o Deut. 8.3.  liveth not by bread only, but by every word of God, which giveth a blessing to it. Therefore he which knew thus to be full, thus to be hungry, required out of his knowledge, inquiry always to be made 
p The science of the Metaphysics, that is, what is above nature must be sought according to Ephes. 4.6. & 23.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for new ways, renewment of the mind and heart, to hunger and thirst after the Lord. He knew what was in this wise to be hungry, who knew that whosoever be thus hungry 
q Mat. 5.6.  shall eat and be satisfied, he knew the same, and in all manner of outward wants was filled with plenty, for having 
r 2 Cor. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing he possessed all things.   

CHAP. XVIII. That evil counsellors are the ruin of them that follow them. Rehoboam being deceived by the counsel of green heads, is solely proposed as a sufficient proof thereof.  
WHerefore singularly doth justice commend such as sit as precedents, and bear rule in some office: and contrariwise foully doth injustice fail them in their expectation, and is a means of impugning and resisting their ordinaries. 
a 1 Kings 12.8.  Rehoboam's lamentable example in Scripture maketh it a lasting monument, and a looking glass for all 
b Herein they may behold the face of this misshapen monster, and see what strange effects, evil counsel produceth.  posterities to gaze upon. The Israelites laboured to be eased of their hard impositions, he sought to increase it, and at the instigation of the 
c Youth is refractory to peace, making a rent in that goodly, and glorious united kingdom of Solomon.  novices exasperated them, with this distasteful answer, my little finger shall be heavier than my father's loins; and thereupon that their woeful 
d Verse 16.  reply, We have no portion with David, nor inheritance with the sons of jesse. Return O Israel every one to their tents, etc. in so much, that no not for David's sake, could he securely obtain the society of two tribes.   

CHAP. XIX. By justice, and benevolence, and affability, which is solid, and without flattery very many to be reconciled, and settled in friendship.  
IT is clear therefore that equity confirmeth kingdoms, and that 
a Yea Rehoboams example makes it evident, that very austerity itself is to be mitigated in government.  injustice dissolveth them: How can a king possess a kingdom, which cannot govern so much as one private family? Believe it for the managing of both Commonweal, and family, benignity, 
Benignity.  and courteous carriage is specially necessary. Herein also benevolency, or a well-willing disposition setteth forward very much the business. For thereby we embrace all with kindness, bind them to us with benefits, tie them with the cords of good offices, engage them with favours. Affability is no less available in this work of reconcilement upon the estranging of affections, and regaining of grace. But this must be sincere, and sober without the least flattery lest by adulation, and fawning, the simplicity, and purity of speech be impeached. For we ought to set down in ourselves a platform to others, not only in work, but also in word, in integrity, and fidelity. Such as we would be accounted, such let us be in truth, and what in affection we harbour, the same, let us make apparent, and exemplary. Speak we not a word tending to unequal, and unkind dealing, no not in our hearts. For do we suppose any thing to be hid by silence from him that seethe and heareth all things in secret, doth work invisibly, hath knowledge of the inward, and most intimate bowels, and which infuseth the feeling, and operation itself, of what is mured up in these chambers, and closerts themselves. Wherefore let us persuade ourselves whatsoever, or wheresoever we do speak, or 
b Prov. 5.21.  think, that is not good, the same to come before the bar of the common Assizes by the Lord, the Lord chief justice indeed, and there to be set in the view, and sight of all 
c So shall it be at the great summons of the supreme judge.  men.   

CHAPTER XX. To make greatly for the commendation of men, if they adhere to such as are approved for their wisdom, and godliness. Those unequal in age to be delighted in the society of such, as are in similitude of manners like them. The example of Peter and john, is brought for a proof hereof.  
WHerefore it profiteth very much, all men in every respect, to be before joined in acquaintance, and friendship with the good. It is behooveful likewise for young men to tread in the steps of men reputed wise, and of desert: because, he that linketh himself in fellowship with the 
a Prov. 14.7.13.18.  prudent is wise, 
b Prov. 22.20. & 24.21, 22.  but he that converseth with the foolish is acknowledged to be an unwise person, to be joined to the good both for instruction, and testimony of honesty, we find very commodious. To whom young men cleave, those they show themselves to imitate: and this opinion prevails thus fare concerning such that from them they received their similitude of conversation, with whom their desire was to be joined in familiarity. Thence became joshua so great, because his conjunction with Moses did not only instruct him in the Law, but also sanctified him in grace. When in his 
c Exod. 33.7. Or Ohel-Moed of the congregation.  Tabernacle the divine presence, and majesty did appear in glory, than was joshua there alone to 
d Ver. 11.  behold it, when Moses spoke with God, then was joshua covered with the sacred cloud, when the priests and people attented below, then did joshua ascend up the mount with Moses to receive the Law. All the people was within the camp, 
e Exod. 24.13.14.  joshua without the camp in the tabernacle of the testimony, and when the pillar of the cloud did descend thither, and spoke with Moses, he stood by him and assisted as a faithful minister in whatsoever service. Neither did this young man departed out of the tabernacle when the elders themselves fearing the divine miracles were willed to wait afar off. Every where therefore amidst the admirable works, and highly to be reverenced secrets did he join himself unseparably to holy Moses, whence it came to pass, that he which was his associate in assistance, should be his 
f Exod. 33.8.11.  successor in authority. And worthily grew he to that authority, and power with the Lord, that at his instance he made the floods of 
g Deut. 31.3.7.  jordan stay themselves in their course, and that he said to the sun 
h joshua 3.7.11.13.  in the firmament, stand thou still, and it obeyed his voice, the one until the people were passed over, the other deferring the night, and prolonging the day was a joyful spectator of his most honourable victory over five Princes: what was denied 
i Iosh. 10.12.  to Moses was granted to him, and he was only elected to conduct the people into the land of promise. 
g Deut. 31.3.7.  He was a man mighty in miracles, mighty in triumphs through the strength of faith, Moses acts were more illustrious, and of higher renown, his more successful, and prosperous in the state military, and of possession. Both of them relying upon divine grace proceeded beyond humane condition, He commanded the sea, this the heaven, he the air, and rocks for food and water, this the day, and night with their lamps, and luminaries, for joy and conquest. A fair and sweet couple therefore are they old and youthful, signior and servant. The one excels in testimony, the other in solace, the one in magisterial power, the other in delightful passage. I omit that Lot being a young man adhered to Abraham, and lest any one might think that he did it because of propinquity of blood, or of necessity, and not voluntarily, the story mentioneth that he did it, 
k Gen. 12.4.  when he departed out of his country, that we might understand that it was with the same resolution of his uncle Abraham, 
l Ver. 7. 1 Kings 19.20.  which was to serve the Lord sincerely. What shall we say of Helias, and Heliseus? For albeit the Scripture doth not signify Helizeus to be a young 
m Ahab reigned years 22. and Eliah was translated in the days of jehoram, jehu reigned years 28. 2 Kings 10.36. his son joahaz reigned 17. Elisha died not until the days of joash 2 Kings 13.14.20.  man, yet we may easily observe, and collect that he was 
n Acts 15.39.40.  younger than his Lord Helias. In the Acts ᵒ of the Apostles Barnabas took unto him Mark, Paul Silas Timotheus, Titus. But in the superiors, we see the offices so divided, that the Seniors were for counsel, 
q Tit. 1.4.5.  the juniors for the ministry. 
r Vita immaculata bonae senectutis stipendium est. Where the same therefore is, there is the like reverence and reward due to old age. For the longest life can gain no more, but is most blessed if it obtain that.  For the most part likewise they were like in virtues unlike in age, delighting themselves in the fellowship one of another, as did also Peter, and john. And john to be a young man we read in the Gospel, and that in his own writings, yet second to none of the seniors in wisdom and deserts. For in his holy conversation there was venerable old age, and gray-headed wisdom. For immaculate life 
p Acts 16.1.  is the stipend and guerdon of good and grave old age.   

CHAP. XXI. Of the praise of pity, and hospitality, and of the evil of prodigality, with the vanity of popular grace, depending thereupon: and this is principally taxed in the ministry, wherein all things ought to be done decently, and in order.  
THis helpeth forward also thy good estimation, if thou deliver the poor out of the hands of the mighty, and the condemned 
a Prov. 24.11.  from death as fare as thou mayst, do it without the perturbation of justice. But while thou gettest reputation, thou must beware that thou makest not it the end of thy good actions, and not mercy. For thereby thou mayst more wound thy credit, then augment it, more hurt the sore of an hard report then heal it. Now if thou free him oppressed with the wealth, and power of the mighty, with the faction of wicked conspirators, rather than for any fault, this may be a means 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 praiseworthy for the most part. And it carrieth a public show of humanity, to receive the stranger to our houses, and entertain him courteously, and that our gates, and doors stand open to that purpose. The whole world esteemeth it very decent to hearken after their coming, 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 fare 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, he would not they should call upon him, but he went out to meet them; neither did he expect until they should crave repast, but prevented them, saying, Sirs, 
b Gen. 18.3.  if I have found favour in your sight, pass 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 son, Gen. 11.31. and properly no more than cousin, as Elizabeth to Marry, Luk. 1.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though nearer: Abraham, calleth him twice brother, Gen. 14.14.16. achin of achah frater usual among the jews, Mark 3.31. Luk. 8.20. & Math. 12.46. upon which place St. Aug. idest, consanguineus carnis meae. lib. de Sta Virgin, Cap. 3. Dues not best to exact in the greatest strictness.  nephew, not only next him in stock, but likewise in virtue, through his affection to hospitality, removed from him, and his, the dreadful judgement of God inflicted upon the Sodomites. It becometh therefore a man to be hospital, gentle, just, not covetous of another man's goods, yielding somewhat rather out of his own right, then bearing too hard upon that is none of his own, avoiding strife, abhorring brawling, redeeming concord and tranquillity with his loss, and hindrance. And in truth a good man to let go 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 damage of litigiousness, which doth much damnify many, it is no small gain. Next this benefit followeth upon it, that friendship thereby is increased, from which much utility redoundeth, and he that can contemn this for a time, shall afterward reap great profit by it. But in the duty of hospitality, courtesy, and kindness 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 himself 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 man's 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, than a 
g Verse 11.  cup of cold water. Thou seest that whilst Abraham seeks for the guests, he receiveth God himself into his house, and Lot Angels in stead of men. How dost thou know what thou mayst do, and whether for a man thou mayst not take in under thy roof thy mediator, God and man, together with a guest thou mayst not also entertain Christ? For Christ is in the poor of all sorts. 
h 
Math. 25.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The poor as they are Christ's members: so they present to us, howsoever miserable their condition be; the state of his humiliation.   I was a stranger, and ye took me not in: I was hungry, and ye gave me no meat: I was thirsty, and gave me no drink: I was naked, and ye clothed me not: I was sick, and visited me not: I was in prison, and ye came not to me. It is a sweet thing therefore to apply ones mind not to get coin, but grace. But this evil now of late years 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 wrapped, and ravished with the admiration of riches. Hence issueth out the base birth of avarice, as a barren, and withered stock, to dry up the vain of all good offices, that whatsoever is bestowed, though to the high honour of God, beside custom, and ordinary course, is thought to be cast away. But against this disease also, lest it might hinder our good proceed, the venerable Scripture hath provided a remedy: Better is hospitality with green 
i Verse 35.36.  herbs, better is a little 
k Prov. 15.17.  with righteousness, better is a dry 
l Prov. 16.8.  morsel if peace be with it. For the Scripture teacheth us not to be prodigal, but liberal. For there be two kinds of largess, or bounty. The one of liberality, the other of prodigal effusion. To be liberal is to lodge, to clothe the naked, to redeem the captives, to help such as have not to suffice for necessary expenses. To be prodigal 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 prodigal of proud words.  prodigal, and drunkenness contumelious. It is the part of a prodigal, 
Or plenty brings prodigality, which consisteth in all manner of wasteful, wanton, and riotous profusion: and so wine, and this is to our translation, and sense of the Author.  for the fame of popular applause, to exhaust his own proper substance: which they do that in the race, fencing school, and hunting disports striving to outstride their predecessors in their celebrities, fling away their patrimony, as if one should 
o Dilapidant.  hurl away stones: when whatsoever is done this way is vain, when even in the matter of good works itself immoderate costs transgress the rule of decency. Fair liberality toward the poor aught to keep measure, that it may reach to more, ought not to run out beyond the mean, to gain thereby a name. Whatsoever is drawn out of a pure, and sincere affection that is comely, but we cannot range hither such as erect superfluous buildings, nor such as let pass therein what is necessary for both these, as they run out into extremes: so they retain not what is sincere. And this belongeth chief to the Priest of highest authority in the ministry, when the temple of God is to be built, or beautified, that it be done with convenient comeliness; and so that it be dressed, and decked as well for 
p  etiam hoc cultu aula Domini resplendeat.  ornament as for use; in him respect must be had to works of mercy, which must also be frequented, and out of the common contribution, there must be a reservation for strangers: in each regard a discerning what is competent, congruent to humanity without surplusage, without unnecessary compliment, lest by overmuch expense it be driven to seek the aid of strangers. The like caution must be used by him toward the Clergy, that their allowance be neither with too great restraint, nor too great indulgency. For the one is inhumanity, and void of religious affection, the other prodigality: if 
q Si aut sumptus desit necessitati eorum, quos à sordidis negotiationis aucupijs retrahere debeas.  necessary allowance be not given them for restraint from their base deceits of other business, or that which is 
r Aut voluptati superfluat.  superfluous feeding their delight.   

CHAP. XXII. Of keeping moderation between remissness, and severity: and that coloured remissness, and pretended looseness, maketh way sometimes to more weighty projects: Which is laid out by the example of Absalon.  
MOreover it is very convenient, that a moderation be observed evermore in our speeches, and in our precepts, lest therein there may seem to be too much remissness, or too much severity. For many had rather seem to be remiss, that thereby they may bear the name of good men. But it is a sure thing that nothing feigned, and counterfeit can possibly belong to true virtue, neither can it be of continuance. In the beginning it is green, and flourishing, but in process of time it withereth, and is scattered as the blossom of a flower: but that which is true, and sincere taketh deep root. We may prove this assertion by an example derived out of that family, from whence we have deduced many, making highly for the praise, and encouragement of such as are desirous to proceed in a virtuous course: this one we may bring, as a pregnant testimony of the short reign, and sudden downfall 
a Let no man marvel at the symptoms of such a malady in the event pernicious, when every bodily disease is perplexed with some pernicious passion.  of imposture and fraud. In all 
b 2 Sam. 14.25.  Israel there was none to be so much praised for beauty as Absalon, the son of King David: from the sole of his foot, even to the crown of his head, there was no blemish in him, he 
c Chapt. 15.1.  prepared him charets, and horses, and fifty men to run before him, he rose 
d Verse 2.  up early, and stood hard by the entering in of the gate: and every man that had any matter, and came to the King for judgement, him did he call to him, and said, of what city art thou? and when he answered of one of the tribes of Israel, Absalon replied, 
e Verse 3.  See thy matters be good, and righteous, but there is no man deputed of the king to hear thee. And he said moreover, Oh 
f Verse 4.  that I were made judge in the land, that every man which hath any matter, or controversy might come to me, that I might do him justice. Thus he smoothed all suitors. 
g Verse 5.6.  When any man came near to him, and did him obeisance, he put forth his hand, took him and kissed him: so stole he away the hearts of all Jsrael. Such his flattery set on fire the sense of their most intimate bowels. But these delicate, and ambitious spirits, seem to make choice of honourable, acceptable, pleasant, plausible 
h These designs proceeded not merely from delicacy and ambition: but from sublimity of brain: yet took cold effect.  designs for a time. This David in his divine wisdom foresaw 
i Ibid. Chapt. 18.5.  when he gave charge to the Captains, to entreat the young man Absalon gently for his sake. And therefore he would not be ᵏ present in the field, that he might not even so much as once seem, to bear arms against one that was a parricide, being notwithstanding withal a son. It is manifest therefore those things to be , and of perpetuity, which are fairly, and faithfully, not cunningly, and craftily contrived: and again, what is done by simulation, and assentation by no means to be permanent, and durable.   

CHAP. XXIII. That those which by redemption of money, or by assentation, or obsecration are brought to obedience, do not long keep their faith: because whom thou shalt once so redeem, and invite, he expecteth remission always from thee as a duty, and therefore feareth not still upon the least discontentment to break out into disobedience, thinking to have thee ever under his girdle, and at command.  
WHo therefore is there, that either supposeth those which are redeemed 
a How ill did the Sodomites requite Abraham's redemption, when they offered such injury to Lot? Gen. 14.16.23. & 19.9. jehoiakim and Zedechiah, Nebuchadnezars goodness? the Amalekites saul's? 2 Kings 24.1.17.20. 2 Sam. 1.10. Benhadad? Achab's 1 Kings 20.34. David gave them their condign payment, even that Amalekite, and those that slew Ishbosheth, 2 Sam. 4.12.  with money, and so brought to obedience, or those which are drawn by flattery to it, to be such as will remain fast, and firm to him? For the one sort will set themselves often to sale for money, the other cannot bear the hard yoke of government. These with a few smooth, and pleasing words framed to their humour are 
b jacob knew this to be the way to pacify Esau, but had learned that no hold could be taken of his friendship, and therefore kept not touch with him to come to Seir. Genes. 23.14. Saul was sought for, and solicited to he made King, but how proved he? 1 Sam. 10.22. The ten Tribes came into another extreme, reject Rehoboam with vile words, when they had done better rather, had they dealt with him upon soft terms, 1 King. 12.16.  easily induced; but if thou be a little round with them, they by and by murmur, fling away, take pepper in the nose, are gone in great indignation, and choose rather to live at their liberty, that they may domineer as they list, then to be under command and obedience. Whom they ought to esteem, as it were, prepositors set over them; those they think they ought to have under them at their pleasure, and in matter of benevolence obnoxious, and subject to their will. Wherefore who is there that may place any confidence in either of them for their fidelity? For he which hath received money will think himself vilely, and contemptuously handled by thee unless thou get him his freedom still, according to his desire, and he which hath been gained by entreaty, and fair speech, will look for the same continually at thy hands, and what a miserable tie, and bondage is this?   

CHAP. XXIIII. Climbing up to honour must be by good means only especially among Ecclesiastical persons, neither must the inferior orders under the pretext of greater gifts derogate from the Bishop, neither must the Bishop bear hatred to the rest of the Clergy, but carry himself just toward all, chiefly in the seat of judgement.  
WHerefore all men must endeavour by good arts, and a sincere purpose to come to honour and above the rest such as belong to the Church, 
Adomnia abundat animi directa simplicitas, satis quae se ipsa commendat.  that neither arrogancy, remiss negligence, base affectation, unseemly ambition be found in them. Smplicity of heart is directed to whatsoever promotion is abundantly sufficient thereunto and of its self full commendation. But in the divine function itself it is not convenient that too strict severity or too much remissness be used, lest we may seem to exercise our power overmuch or not to fulfil the office undertaken as we ought. Labour we likewise to bind as many as we can to us by benefits, and duties. Let us reserve in memory the bestowed grace that they may not justly be unmindful of the benefit, which stick not to pretend grief, as if they had been exceedingly hurt by us. For we find by often experience, that preferring without due desert any one before them, whom formerly thou countenancedst, and gracedst in some high degree, it is so taken as a turning away thy face from them But it is requisite for the Bishop in his benefices, and judgements so to favour, that he keep equity: and so to respect a Presbyter, 
a Or elder.  or minister as his father. Neither doth it behoove those, which are once approved, to be proud, but rather, as being not unmindful of the grace received, to be humble minded, neither, ought the Bishop to be offended, if either Presbyter, or minister, or any other of the clergy seeks by mercy, or fasting or integrity, or doctrine, or reading to increase his own credit. For the grace, and countenance conferred by the congregation is the commendation of the teacher, and it is good his praise should be spread that is worthy, if what he doth be done without ostentation, or affectation of vain glory. Let thy neighbour's lips and not 
b Prov. 27.1. & 20.6. & 17.7.  thine own, let the worth of thy works, not thy aspiring desires commend thee. But if any man obey not the Bishop, but seeks to extol, and exalt himself with a feigned affectation of some great learning, or of humility or mercy, and to obscure and weaken his merits: let him understand, that he erreth being puffed up, because this is the rule of truth, that thou do nothing for thine own credit to diminish another man's, neither if thou hast aught deserving praise that thou vent it to the defamation of another. Defend 
c Non defendas improbum, & sancta indigno commitenda arbitreris where et is a causal for etiam. Quorum Iphitus aevo jam gravior, pelias & vulnere tardus ulysse.  not an evil man, yet think withal that holy things may be committed to an unholy, and unworthy person, 
d An unworthy person may preach the word, or administer the sacraments, neither without saving fruit to the receivers. For not the minister, but the divine ordinances obeyed, and received by faith, make these effectual to salvation. God doth his holy works by sinful instruments, blesseth Israel by Balaam, Num. 23.8. tempteth the people by false prophets, Deut. 13.3. vexeth Saul by Satan, 1 Sam. 16.14. punisheth David by Absalon. 2 Sam. 15.12.  neither whose crime thou couldst not by diligent inquiry, and examination deprehend, and find out before, be thou brought to press it again, and strive about it. For when in all cause's injustice may be soon committed, then above, and before any in those ecclesiastical, where equity ought to be of necessity, where it becomes equality to take place, that so he which is mightier do vindicate nothing more to himself, and he which is wealthier do usurp no more, than what is right. For whether he be poor, or whether he be rich, he 
e Gal. 3.28.  is one in Christ, he that is holier, let him arrogate nothing more to himself, than he that is inferior in grace: nay let him remember that he that is more holy, of him more humility is both required and expected. In judgement likewise let equity take place and let us not except of the person of one above another, let favour be set apart, and let merit arbitrate the cause in controversy. For nothing doth so much impeach a good opinion of thee, and thy credit among men, as when thou favourest the cause of the mightier above the meaner in judgement, or accusest the poor innocent, and excusest the rich nocent party.  
Humane race is prone to this evil, to lean to the more honourable, and to leave them of less regard in the briers, lest otherwise, they might think some hurt to be about to accrue to themselves, and lest being put down they might have cause to repent. But if thou fear the taking of offence at the hands of the great ones, why dost thou undertake to sit as a judge, and thou which art plaintiff, whether Clerk or of the Commons, being inferior why dost thou provoke thy superior to come to a trial when thou hast no hope to receive according to equity? Thou hast liberty to be silent in a pecuniary business only, albeit it be the part of constancy, even there to be present to see equity done. 
To dissemble in the cause of Religion is worthy branding for prevarication, and rebellion against God.  But in the cause of God, where the communion of the faithful, and fellowship of the Saints is in danger, there to dissemble, and be without courage, and pious contention is no small offence.   

CHAP. XXV. Favours, and benefits ought to be bestowed more upon the poor, then upon the rich, because, for that peradventure for which the rich disdaineth, the poor giveth thee great thankes: neither are those such, as are performed in money only, but in mercy otherwise exhibited.  
But what doth it profit thee to favour the rich? Is it for that he sooner rewards him that loves him? For those we usually favour by whom we hope the like to be rendered us again. But it is better we should be desirous rather to help the poor, and innocent because by so doing we shall receive a reward of the Lord jesus, who under the form of a 
b Luke 14.12.  banquet brought forth a general rule of virtue, that we should rather be beneficial to those, which cannot gratify us, charging us to invite those to our feasts, that cannot invite us again, than the rich. For these seem to themselves to be bidden that they may recompense the like. The (poor because they have not to restore) when they shall receive any thing from us they make the Lord their paimaster, 
c Verse 14.  who offereth himself to become bound for them. To help the poor sorteth better also with the course of the world, for the weathly person disdaineth to be beholding, and he is ashamed to be engaged for any courtesy. Beside the wealthy challengeth whatsoever is conferred upon him as his desert, because either as it was received from him as a debt, or therefore given, because he that gave it, looks for a better gift to be returned him again. So when the rich receive a benefit, they esteem no otherwise thereof, then if they themselves, had been at some cost, rather than made partakers of any commodity. But if the poor hath nothing to render again, he rendereth thankes. Wherein it is certainly true, that he repaieth back more, than he received. For money may be paid again in the same kind, but the heart can never be evacuated of thankes. Money in the payment of debt may be wasted, but thanks cannot be wasted, but in giving is paid, in paying is 
f Paid with the mouth, reserved in the heart.  reserved. Moreover, what the rich shifteth of, that the poor man confesseth, that he hath been engaged to any for his better support, that he hath been sustained above some others, he imputes not to his own praise, he thanketh and acknowledgeth that his sons were given him, his life restored, his family preserved by the hand of such as God raised up, as good instruments for him. How much better is it therefore to be at charge, with the 
g He that is good being in poverty willingly acknowledgeth all this rightly to belong to his benefactor, and lest he should fall short & be taxed of ingratitude, even much more than is due.  good then with the 
h The very name itself of charity is enough to move toward the needy, and of needless grieving and palpable glozing to be moved to gratify them that want not.  unthankful. When we mention benefits we would not be understood of those alone which consist in pecuniary largition, & devotion, but of those whatsoever, which are any way done for the relief, and comfort of the miserable. Whence the Lord to his disciples, 
i Mat. 10.9. The dependence of this scripture with the precedents stands thus Devotion on these being our Saviour's good Ambassadors was well bestowed, and the use of money forbidden, therefore it must be done some other way.  Possess not gold, nor silver, nor money: whereby as with a  he mows down the baneful spring of greedy covetousness budding out in the hearts of men. For by caution the very principal occasion of avarice is intercepted. Peter confesseth the 
k Acts 3.6. This doth not abridge the use of money, but presseth the contempt of riches, which affection, though it be hardly found in the St. themselves, yet aught to be settled with a true desire in the hearts of all God's servants.  same to him that was a cripple from his mother's womb, Silver and gold have I none, but that, which I have, I give unto thee, In the Name of jesus Christ of Nazaret, rise up and walk. Wherefore he gave him no money, but he gave him health How much better therefore is it to have health with out money, than money without health? The cripple rose up, and received what he never expected, and miss money, which he most expected. But this is scarce found in the Saints of the Lord, that they have riches in 
l Psal. 119.36.37. Brevissima addivitias per contemptum divitia rum via est, Seneca See him de fuga seculi.  contempt.   

CHAP. XXVI. Of the evil of covetousness, and of the contagiousness thereof in Balaam, Achan, and Delilah.  
But the manners of men have been so rooted in the admiration of riches, that no man but he that is wealthy, hath been thought worthy of honour. Neither is this a matter newly come up, but which is worse, long since hath this vice 
a Inolevit grown bigger.  increased in the minds of men. For when the great city of Jericho had fallen down at the sound of the trumpets, and joshuah had enjoyed the victory, he understood the 
b Iosh. 7.12.  strength of the people to be weakened by covetousness, and the desire of gold. For when Achan had taken of the spoils of the city 
c joshua 7.21.  a goodly Babilonish vesture, two hundred 
d Siclus argenteus 2 s. 4d.  shekels of silver, and a wedge of gold, and was convented before the Lord for his trial, he could not deny but disclosed the theft. Covetousness therefore is an old sin, which began with the Oracles of the divine law: yea for the suppressing of it the law of God was given. For through avarice Balak thought Balaam might be brought to curse God's people, and unless the Lord had expressly 
e Numb. 22.11.  forbidden him to forbear, he had prevailed with him. Through avarice Achan caused a 
f joshua 7.5.  slaughter of the people, and was 
g Verse 25.  stoned to death, and 
h Verse 15.  consumed with fire with all that he had. joshuah, that obtained of the Lord to stay the Sun in the firmament, could not stay the creeping in of this evil. At his voice the Sun stood still; see the force of the prayer of the righteous, but avarice stood not still. Therefore by the standing still of the Sun he gained time, and got to triumph over his enemies, but by avarice he almost lost the victory: not by that in himself, but in another, which showeth how evil a neighbour it is.  
Through avarice was the strongest deceived by the weakest. What else but the 
* Such a boon being cast into her lap, as eleven hundred shekels of silver, she will not fail, though her faith be pleaded to him before, but will make him a prey.  avarice of Dalilah deceived the strongest among men, even 
h judg. 16.5.  Samson himself? He which before rend in sunder the 
i Chapt. 13.9.  roaring lion with his hands, broke the new well-twisted 
k Chap. 15.14. & 16.9.  cords, and sevenfold greenestwiths, as stubble, with the jaw bone of an ass slew a 
l Chapt. 15.16.  thousand men, pulled up, and carried away the 
m Chapt. 16.19.  gates and posts of the chief fenced city upon his shoulders unto the top of a mountain, now bowing down his neck, as an ox to the slaughter, upon the ⁿ knees of a woman, and suffering the ornament of his invincible locks to be shaved off, lost at once the high prerogative of his impregnable virtue. Money filled the lap of a woman, and the man lost his grace. Deadly is the blow, mortal the wound of avarice, enchanting is the price of pecuniary payment, polluting where it is, and nothing profiting where it is not possessed.  
Let it be granted, that she may help sometime, some certain, inferiors they be that find it, and those eagerly set upon gain. What makes this for him that desires her not, requires not, needs not her aid, is not bowed nor broken with care for her? What if he that hath her be wealthier than others? Is he therefore honest, because having her, he hath that whereby honesty is commonly lost, because he which hath her, hath rather what he must labour to keep, than what he certainly possesseth? For what we possess we use. But what is beyond our reach concerning the use, we enjoy not therein the benefit of possession, but are entangled in the danger of safe keeping thereof.   

CHAPTER XXVII. Of benignity, or a gentle, and ingenuous disposition, and that an Excommunication is not suddenly, and before serious deliberation to be denounced.  
SVmmarily we know that the contempt of money is the form of justice: and therefore we ought to decline covetousness; and to strive with all our care, and power, that we do nothing at any time against justice, but that in all our labours, and actions, we keep it. If we will commend ourselves to God, let us have charity, let us be of one 
a Acts 4.32. Rom. 15.5.6.16. Phil. 3.16.  heart, and soul, let us follow humility, whereby we are directed to this rule to esteem of others 
b Phil. 2.3. Rom. 12.10.16. Eph. 5.21.  better then of ourselves. For this is humility, if a man arrogate nothing to himself, but think himself an 
c Rom. 12.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  inferior, and equal to them of the lower sort. A Bishop that he may make use of the Clerks his members, & chief the ministers, which are truly his sons whom he shall see fit for each office, him shall he depute thereunto. Likewise that part of the body which is putrified, let it be cut off in grief: A wound doth first remain some good space of time under the Surgeon's hands, and then afterward when medicines, and all other good means of cure have been applied, and no remedy found by the advice of some good Physician, that part, or member where it is, is cut off: So the affection, and desire of some good Bishop is to cure the weak; and first to attempt to take away the creeping ulcers, next to burn some, not to cut them off; last of all, what cannot be healed though with grief, yet to cut 
d Immedicabale vulnus ense recidendum est, repars sincera trahatur.  them off. Whence is that most renowned precept, and which ought to bear special sway with us, that we 
e Phil. 2.4.  look not every man on his own things, but every man also on the things of other men. For by this means there will be nothing, wherein being angry, we may either give too much way to our own affection, or inclining in favour may attribute something more than is just to our own will.   

CHAP. XXVIII. Of the good of compassion, and that in the time of necessity we ought not to spare the holy treasures of the Churches. St. Laurence, and Ambrose himself are introduced for examples.  
THis is the greatest provocation of mercy, that we have a fellow feeling, and suffering of other men's miseries, that so we help them in their necessities, as fare as we are able, and sometimes also above, and beyond that we are able. For it is 
a Melius est pro misericordia causas praestare velinvidiam perpeti, quam praetendere inclementiam: or causas prae stare, in this place More juris-consultorum est cautiones dare, or else perhaps both praestare and praetendere signify no more than exhibere to show.  better to show cause why mercy should be used, and that to the uttermost, yea to suffer the spiteful looks of the envious, then to pretend the least patronage for inclemency; According as we ourselves sometimes fell into the lash of envy, because we broke in pieces the mystical vessels, that we might redeem the captives: which might be matter of quarrel to the Arians, neither the fact so much as that they might pick something out of it, thereby to get some colour to reprehend our dealing. But who is so hard, savage, and iron-hearted, as to be displeased with this, that a man is delivered from death, a woman from beastly uncleanness of the Barbarians, which is more grievous than death: that the young maidens, young boys, and in a manner infants are preserved from the contagion of idols wherewith they were contaminated through the fear of death? Which thing also we did not without sufficient cause, and therefore so followed it with the people, that we openly professed, that it was much more commodious to save souls for the Lord, than gold. For he sent forth the Apostles, and gathered together the Congregations without gold. The Church hath gold not to keep it, but liberally to distribute it, 
Tiglath Pileser 2 Kings 16.8.  and that it might be helpful in the time of necessity. Are we ignorant how much gold, and silver the 
b Shishak King of Egypt, and Benhadad king of Aram. 1 Kings 14.25. & 15.28. 2 Kings 25.15.  Assyrians, Egyptians, and babylonians had out of the Temple of the Lord?  
Doth not the Church better gather substance together for alms for the poor, if they want other sustenance, then that the sacrilegious enemy should with his contaminate hands touch them, and take them away? will not the Lord say, why dost thou suffer so many poor to dye with hunger? And verily thou hadst gold that thou mightest give alms. Why are so many captives sold for slaves, and not redeemed? Why are so many slain by the enemy? It had been better that thou hadst kept the vessels of the living, then of the metals. For these no answer could be made. For what mightest thou say for them? wouldst thou say, I feared lest ornament should be wanting to the house of God? It would be replied, the Sacraments, which are not bought with gold, seek not, neither do they delight in it. The ornament of the Sacraments is the redemption of the captives. And they are truly precious vessels, which do redeem the souls from death. That is the true treasure of the Lord, which worketh that which his blood hath wrought. Then I acknowledge the vessel of the Lords blood, when I shall see in them both redemption, that the cup may redeem from the enemy, those whom the blood hath redeemed from sin. How goodly a thing it is, that when the multitude of the captives are redeemed by the Church, it may be said of them, these hath Christ redeemed. Behold, where is the tried gold, behold where is the gold well approved of, and profitable? Behold the gold of Christ which saveth from death; behold the gold whereby shamefastness is redeemed from pollution, chastity is preserved from defilement. These children therefore do I make choice of rather to set at liberty, and deliver over to you, then to reserve, and keep in store the most refined plate of gold. This company of captives, this rank of enthralled bondmen, is better than the beauty, and bravery of Chalices. The gold of the Redeemer ought to profit this sort of forlorn, and wretched souls, and to free them from slavish servitude. I acknowledge the blood of Christ infused into this gold, not only to have glisteren most brightly, but also by the gift of redemption to have engraven in them the virtue of divine operation. Such gold the holy Martyr St. Laurence reserved for the Lord, of whom when the treasures of the Church were sought for by the enemy, and he promising to show them, brought out the next day the poor to him. Being then demanded where were the treasures, which he promised, he shown the poor, saying, these are the treasures of the Church. And these are truly the treasures in which Christ is, and in which the faith of Christ is. To this purpose speaketh the Apostle we have this 
d 2 Cor. 4.7.  treasure in earthly vessels. what better treasures hath Christ then those in whom he said himself to be? For so it is written: I was hungry 
e Math. 25.35.  and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in. And afterward, For what ye have done to one of these ye have done to me. What better treasures hath jesus then those in whom he loveth to be seen? These treasures Laurence showing thereby overcame, because the 
* Galienus.  persecutor could not take away these. Therefore 
f 2 Kings 24.13.23.35. jehoiachims' sin punished, for that he preferred the gold of the Temple before the lives of the people.  jehoiakim which preserved the gold in the siege of jerusalem, and did not dispense it for the provision of victual, to the relief of all even the meanest in the City, saw both the gold taken away, and himself and it carried into captivity. Laurence which chose rather to lay out the treasure of the Church to the use of the poor, then to reserve it for a persecutor, for his singular wisdom and courage in making such an interpretation, received the holy Crown of Martyrdom. Whether was it said to this Martyr Laurence, thou oughtest not to give away the treasures of the Church thou oughtest not to sell the vessels of the Sacraments, in time of necessity for the benefit of the poor? It is needful that a man faithfully, and with a good conscience, circumspectly, and wisely fulfil this our office. Surely, if one convert goods of the Church to his own profit it is a fault, but if he deliver it out to the poor, or redeem a captive with it, it is mercy. For no man can find fault, and say, why doth the poor live? No man can challenge us for this, that the captives are redeemed. No man can accuse us for that we build the Temple of God. No man may justly be angry with us, because we open the ground and bury the dead: no man may justly grieve, that at the interring of Christians there is a 
g Solemnity of prayer at the burial of the dead, allowed.  solemnity of prayer and thanksgiving. In these 
h The fostering and burying the poor are to be accounted as one The 2. the redeeming of Captives. The 3. the building of Churches.  three cases it is lawful to break, to melt, to sell the vessels of the Temple. It is requisite that the form of the mystical cup go not out of the Church, lest the ministry of the Chalice be converted to profane uses. Therefore in the beginning the vessels were sought out which were within the Church, and not consecrated afterward they were broken in pieces, lastly they were melted, then by peice-meale, and small dole distributed to the poor, appointed also for the prices of redemption for the captives. This may be though there be no other new ones provided in their stead, or being new are not consecrated these, and all other ornaments of the Church may in the time of some extreme necessity in godly wise, as I suppose, be converted to those uses above mentioned.   

CHAP. XXIX. The deposits 
a 2. Mac. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the widows, yea of all the faithful committed to the custody of the Church of God to be conserved, and kept inviolable even to her own peril. The example of Onias, and Heliodorus, of himself, 
h Pavia.  and of the Bishop Ticinum accommodated to prove the same.  
THat verily is to be looked into with all care, that whatsoever goods the widows have committed to the custody of the Church be kept with all diligence, and without any damage, 
This is no more than what is word for word in our English bibles, and therefore to set down the sum thereof was thought sufficient.  neither they only, but the rest likewise of the faithful are in this regard to be respected. Fidelity is to be showed to all, but the cause of widows, and orphans is to be preferred. To be brief under the name of widows the whole was commended to the Temple. Wicked Simon treacherously made it known to the tyrant Antiochus concerning such monies committed to the Temple of jerusalem, who sent Heliodorus to Onias the high Priest to deliver it to the King's use, but he was terrified, scourged, and stricken to the earth, and lay as one dead with a fearful horseman in shining armour, and two young men in glorious 
a See the Story, 2 Macab. 3. Let this be a terror to the sacrilegious.  attire. Faith therefore, O my Sons, is to be kept, diligence is to be used in the goods that are commended to your charge. Your Ministry doth appear from hence to be powerful and protected with the presence of God: and namely then, when by the aid of the Church, the violence of the potent in the cause of the widow is suppressed; and whensoever the commandment of God doth more prevail with you toward the distressed, toward the innocent and oppressed, than the favour of the great and wealthy of the world.  
Remember how often we in our own person, have endured for the preservation of what hath been taken by us into the custody of the Church in the behalf of the Widows, Orphans, and other the faithful, many and bitter conflicts, fearful and forcible assaults at the hands of the Caesar's themselves. I will here produce the common and fresh example of the Church of Pavia, where what was deposed to her trust in respect of Widows, was in danger to be lost. For there he calling for it, which challenged it by a rescript from the Emperor, the Clerks were contemned, and slighted, the honourable persons that interceded, told them, that no means were left them to withstand the Imperial command. The form of the rescript was read, the Register of the Office was present, and to use no longer circumstance, what was deposed, was granted to be delivered: Notwithstanding the holy Bishop of the Church consulting, one compassed about, and strongly fenced that part where he knew the Widow's portion, being translated, remained. Whence when it could not be taken away by violence, it was received under hand-writing, and afterward by virtue of the same hand-writing was required again by earnest petition. The Emperor renewed his mandate, that thereby he might convent us personally before him, which being denied him, the authority of the Law of God, the record of the whole course of holy writ, and the peril by intermeddling this way whereinto Heliodorus fell, alleged for it; the Emperor hardly at the last upon much supplication took this for an answer: Yet so, that after this the Adversary again 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 Widow. In the mean time the faith of the Church is at safe anchor, oppression is not feared, because now the matter and substance itself on their part, not trust, and faithful dealing on our part, is in danger.   

CHAP. XXX. Who are to be avoided, and who zealously for their godliness and piety to be followed.  
OH my Sons, fly from the wicked, beware of the envious; between the wicked, and the envious, this is the difference. The wicked is delighted with his own good, and is only apparently good; an envious man is tormented with another man's prosperity; the one loves what is evil, 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 himself, than he that wisheth ill to all. My Sons, think of that ye do before hand, and when ye have taken 
b Quicquid aggrediare consulito, & cum conconsulueris maturè facto est opus.  time, and well thought upon it then put in practice 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.  josias got the favour of God, and the love of all people. Get the favour of God, ye that are young now in the flower of your age, as did josias celebrating the  when he was but eighteen years of age, and excelling therein 
d 2 Kin. 23.22. & ver. 23.  all that went before him. Wherefore as he excelled in zeal his superiors, so take you to you my sons, the zeal 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 truly say, the zeal of thy house, 
e Psal. 69.9. john 2.17.  O Lord, hath eaten me up. Among the twelve Apostles there was one styled 
f Luke 6.15.  Zelotes and * doubtless not without cause, but this might well have been Saint Paul's 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 do I speak of the Apostle, this divine virtue, was most eminent in our 
i john 2.17 .. & 4.34. & 7.38.37. & 11, 35.38.43. Luke 19.41.32. Mark 7.34. Mat. 9.35. Luk. 21.27.  Saviour whose precedent is without parallel, and above all exception to cut off all colour of reasoning against the same, and pressing together with his whole active obedience unto primary imitation in all his disciples.  
Let therefore this divine 
k james 3.13. standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the meekness of wisdom.  zeal of his be in you, not that humane 
l v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which envy begetteth. For where 
m v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  envy, and strife is, there is sedition, and all manner of evil work, Let the peace 
n Philippians 4 7.  of God, which passeth all understanding be among you, and preserve your hearts, and minds in Christ jesus, Love ye one 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 4.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 james 3.17. 1 Pet 1.22.  another as brethren without feigning, from a pure heart fervently, There is nothing more sweet than 
p Phil. 4.1.  love, nothing more acceptable than peace. And ye yourselves know that I have always heretofore loved you above others, which I do likewise at this present, and shall also labour to do hereafter respectively, and that the same may daily 
q Thes. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  abound toward you more and more. Wherefore as the sons of one Father, ye are grown together in my bowels, in like affection towards you as toward brother germane, and all of you strongly, and deeply seated in my love; Hold fast therefore that which is 
r 1 Thes. 5.21.  good, and the God of peace and 
s Heb. 13.20.  love 
t 1 john 4.8.  shall be with you in the Lord jesus, to whom with the holy Spirit be ascribed all honour, glory, magnificence, power, praise and thanksgiving, now and evermore. Amen.    

CHRISTIAN OFFICES CRYSTAL GLASS. OR, THE THIRD BOOK OF the godly, learned, and ancient Father of the Latin Church, St Ambrose the famous B. of Milan his Offices. WHICH WORK IS CAREFULLY, and clearly also, considering the excellent mystery of style in much obscurity, performed, and that with due observation of the places of Scripture used therein in greatest variety, and others thereunto pertinent. With some reconcilement eftsoons, where there may seem to be disagreement, of the Septuagints, and the original of the old Testament.  JOHN 17.2. This is everlasting life to know thee the only true God, and jesus 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 john Dawson. 1637.   

The Preface.  
THE very appellations themselves of the four Cardinals, which is no more than the first, and chief upon which the other virtues depend, and are subordinate unto, because not reduced to those four heads in Scripture, nor bearing there the same names, but such as are better known, 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 clearly expressed by the word Wisdom: 
b justice Micah 6.8. Ezech. 18.9. & 33.15  justice by righteousness: 
c joshua 1.6.7.9. emmets fortis esto meod valdè, 1 Sam. 10.12.  fortitude by noble courage, valiantness, zeal, patience: 
d 2 Pet. 1.6. 1 Tim. 3.3. Gal. 5.22.  temperance by sobriety, forbearance, meekness. But doth not due order, and method much avail the memory? be not these also used in the book of God? doth not the Lord himself, as in the decalogue, and Lords prayer, comprise the specialties under the general? Where find they in the word in so many letters, and syllable's Trinity, 
e jehovah consisting of 4 spiritual letters יהוה and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable.  Essence, hypostasis, person of the Son, and of the holy Ghost, consubstantial, the communication of the 
f Or proprieties.  idiomats of both natures in Christ, Sacrament, or sacramental participating of the body, and blood, sin original, otherwise then by necessary collection? yet not to believe what these import, hath been censured for heresy. But what speak we of those high points, this being a matter of small consequence whereupon we insist? Ethnic Offices, say they, humanity, morality, civility, conduce but a little to Christian duties, divinity, piety, religion. Yes, nature is a guide to art, and the works of condignity, or of better note, the knowledge of the Egyptians was a furtherance to Moses sacred study, and Saint Paul learning the law, at the feet of Gamaliel, was made more capable of the Gospel, and so Saint Augustine of the truth, being trained up in the subtleties of the Manichees, and Donatists. St. Ambrose himself before he was elected B. of Milan, was no more than a civil man, and unbaptised, but of rare temperance, and disposition to peace. 
g Cornelius observed not circumcision, nor external rites as did the Israelites, & Proselytes: but was of that number, who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religious men.  Cornelius, the 
h Luk. 7.1.  Centurion, 
i john 4.64. that royal one.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all men of more moderate carriage, and therefore pliable to holy discipline: and surely Seneca a Stoic by profession, and therefore it is surmised, that he might write to St. Paul, would have been more easily drawn to have embraced the doctrine of mortification, than an Epicurean Philosopher. The Lord is able, but this is not ordinary, but miraculous to raise up stones, that is of the obdurate, and seared, such as was the chief, and jailor, children to Abraham. The blessed Apostle more than once produces the sentences of their own Poets 
k Acts 17.28. 1 Cor. 15.33. Tit. 1.12.  to convince the errors of the Heathens. Tertullian, Lactantius, Augustine bring irrefragable arguments for confutation of these out of their own books.  
Some certain seeds, and small sparks there be of wisdom in the Ethnic Philosopher's Histories, Orators, Poets, writers of Tragedies, but they all come fare short of that is delivered in the doctrine of the Church. And to gather it into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first they fail in the knowledge of the essence, will, and true invocation of God: they are ignorant how God is rightly to be worshipped, what works please him, and for what cause they please him, as being to seek of the matter of a Mediator, no way able to discern the persons of the divinity, and the several benefits received by them.  
In the second place, they have no right judgement what sin is, nor what justice is in respect of God. For they cannot tell how sin came in, that doubting in the mind of God's providence, and power, and that security, and carelessness, in regard of his anger is a sin: much less that ignorance of the Son of God, and his contempt is so. The righteousness of Christ, not our own to make us just before God they condemn, as the corruption, and cutthroat of good manners, and discipline.  
Concerning the calamities that befall mankind, they attribute them to the untoward, and crooked 
l Or to the next causes residing in the subject or object.  will, not to the just judgement of God against transgressors, as they ought to do. Remedies against which they can render none that are 
m Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps lenitives, as light as nothing.  effectual.  
Disputing of the soul's immortality, they are like the waves of the sea tossed with the tempests of 
n Plato in Phaedone much doubteth hereof himself, and leaveth others his followers in a quandary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  incertainty.  
Seeing all things swarving from the diameter they conjecture, and no otherwise, of a judgement to come upon the world.  
Of the restitution of the body after death, and life eternal to accompany it in all their volumes, they say not so much as gru to it, and as little credit they yield the same.  
The Ethnic though he gives this title to God, that he is 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon.  beneficent, and a lover of mankind: yet he brings it not home to have comfort of conscience by it, when he reacheth not to the promise of gratuitall 
p Which must needs be had, where is no full obedience of degrees, not so much as in one duty: and as for obedience of parts, it is but a piece of performance, looking indeed toward all, but not keeping in perfection any of the Lords precepts.  remission.  
Thus you have some survey of the weakness of their wisdom.  
Now whereas justice is thought to 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ex Theoguide. Nec Hesperus, nec Lucifer formosior est justitia. Arist.  comprehend all, as that where it is, there the whole rank of virtues stand about it, as attendants upon their Mistress. This her commendation extends no farther, then to outward discipline, and works of what kind soever. Aristotle places a man in a city, and therefore speaks of civil justice. He sets an order to a citizen living under Magistrates, and laws in a political society, and so putting a difference between universal, and particular justice draws it down to every member, and then divides particular justice into 
r In the commutative he requires an equal communication of things in a proportion Arithmetical: in the distributive an ordination of persons in an equality Geometrical.  commutative, and distributive. These disputes are full of prudence, howbeit but legal only, and carnal, not such as satisfy the law of God, not of just weight in his sight, but the justice of faith is that, which tried in the balance of the sanctuary, is approved for good. Which relies not upon whatsoever action, or quality of worth in us, but upon the free mercy of God in the sole incomprehensible merit, and mediation of Christ.  
The allegation of 
s Zaleucus Phocensium legislator inquit, Deus non colitur sumptu, aut tragaedijs captivorum: sed qui Deo vult placere, eum oportet bonum esse, non sulum actione, sed etiam proposito justorum, & honestorum operum. Plato in Epinomide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Cato, Si Deus est animus, etc. Hic tibi praecipuè sit purâmente colendus.  Zaleuchus, Plato, Cato, for inward justice, may be as easily answered, namely, that no works of our own be they outward, or inward, will serve the turn to justify us before God. For fortitude, and temperance: in the one, they sought their own or some other ends, not God's glory: in the other, there was no more, than a restraint, as in the case of chastity in Alexander toward Darius' daughters: so in the rest depending thereupon, neither was that ever in their thought, which moved joseph to that singular resolution; Shall I do this thing, and sin against God? I conclude against all humane works, that our justification to consist only 
t Ita clamat universa Doctrina prophetica, & Apostolica. Lament. 3.22. Psal. 88.1. & 89.1. Es. 64.6. Mark 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 joh. 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 walk safely? I am the way, saith 
u joh. 14.6.  our Saviour. Wilt thou not be seduced 
x Aug. super joh.  by subtlety? I am the truth. Wilt thou not dye the second death? I am the life.   

CHRISTIAN OFFICES CRYSTAL GLASS. OR St. Ambrose Bishop of Milan his Offices, Book III.  

CHAP. I. That the Saints and holy servants of God, work the greatest, and strangest things in silence, and quietness,: which is made manifest in Moses and Elisha.  
THe princely and prophetically anointed of the Lord, divine, and holy David hath taught us, to walk up, and down in our own heart as it were in an ample, and large gallery, and there to converse, and confer with it, as he with his, none otherwise then with some chamber-fellow, that so we might in secretest, and deepest meditation of mind, as he with himself, talk, and speak to ourselves. This is his meaning in his acclamation, in that sacred hymn. I said 
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 fitly to our author's intention.  I will take heed to my ways. Solomon likewise his son adviseth to the same purpose, Drink 
b Prov. 5.15.17.18.  thou of the water of thine own cistern, and of the rivers out of thine own well, that is to say, use thou thine own counsel. For deep water is the counsel in the heart of a man. Let them (saith he) be thine, even thine only, and not the strangers with thee, and rejoice thou with the wife of thy youth, let her be as the loving hind, and pleasant roe, delight thou in her love continually, and whensoever thou 
c Prov. 6.22.  walkest talk with her, tie her instructions about thy neck, Bind them 
d Ver. 21 & chap. 33. Here is the wise man's consultation with the Lady wisdom in the secret chambers of his heart, and this is his daily exercise joined with the whole intention of mind in all assiduity.  always upon thy heart, and write them upon 
e Cervus amicitiae, et pullus gratiarum consabulentur tecum.  the tables thereof. Let 
f Exod. 14.15. & 17.11. When we are least in outward employment, which is the solitude here meant, then to be most busy in holy meditation, & heavenly prayer, is to make our spare time most advantageous.  the stag of friendship, and chicken of thanksgiving chat with thee. Wherefore Scipio was not the first, that knew he was never less alone, then when he was a-alone, neither less at leisure, then when he was at leisure, before him Moses knew it, who when he held his 
g This lifting up 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 battle. Such leisure and lazines as it were to the outward sight was to the allseeing God, and searcher of the reines a right savoury remedy to safeguard his people, and to destroy the adversary.  peace cried aloud, when he stood still, and seeming to do nothing fought strongly, neither did fight only, but albeit not so much, as once touching the enemies, triumphed over them. So idle in show was he, and void of bodily labour, that he must have others to hold up his hands, yet was he not less occupied than joshua himself, that took up arms to the terror of the Amalekite. For with his feeble hands, and wanting supporters to bear them up he vanquished the obdurate foe, which the captain with his soldiers, though marching valiantly against them, without them could never have done. Wherefore in respect hereof Moses may be truly said in silence to speak, and at his time of leisure 
h Ver. 9.12.  standing and sitting still to work marvellous things.  
But in the vacation of his, when leaving his residence over his charge he did reside forty 
i Exod. 19.3. & 24.18.  days, in the mount, how commodious was it? For the law of the decalogue, the only rule and direction of the whole state of mankind, was then upon the file In secret we have conference with God, as the 
k Psal. 85.8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. junius expos. from the Hebr. maketh for this sense: Quid conqueror? quin potius mihi auscultandum est, quod loquatur Deus.  Psalmist noteth, I will hear what the Lord God will speak in me, and how much more is it if God speak with one, then if he speak with himself? 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 fly to God in secret, is to have him speak 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 speaks to us, we in prayer to him. These means used, he comes in to us as a Councillor, 1 joh. 3.20.  until 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 administered in silence by communion with God, secret virtue infused.  handkerchiffes that came from their bodies did heal the sick. Helias spoke the 
o 1 Kings 12.1. james 5.17.  word that it might not rain, and it reigned not upon the earth for three years, and six months, and he but spoke the word, that the 
p Verse 14.  meal in the barrel should not be wasted, nor the oil in the cruse diminished, unto the time that the Lord should send rain upon the earth, and it came to pass. This his confidence was grounded upon his secret speech with the Lord. And because most men delight themselves with military feats, which is the more excellent of the two, to gain the battle by the strength of an army, or by his own merit? Elisha went not out of 
q 2 Kings 6.13.  Dothan when the King of Syria made great wars upon Israel, but yet disappointed his weighty wars, divers Counsels, and subtle devises intended against it. This he did by the power of God's Spirit, beholding all the cogitations of man's heart, and by such instinct was able to give caveat for prevention of whatsoever evil. The army likewise which hereupon came to apprehend him, he by virtue thereof lead like a flock of silly sheep into Samaria, as into a pinfold. What a rut made this rout of Aram? but how soon did his holy petition root them out, that they came no more into the 
r Verse 23.  land of Israel? Let us compare this tranquillity, quiet life, and free from molestation of the Prophet with that of other men. For, others that they may be at rest, withdraw their thoughts from the world, and themselves from the assemblies of men, go out either into the secret woods, and solitary fields, or within the City disburden their minds of cares, and depose themselves in a quiet and secure life. But Elisha in his solitariness, either 
s 2 Kings 2.14.  divideth Jordan, that he may pass over, or procureth water to refresh 
t 2 Kings 3.9.17.20.  the host in time of extremity, or a 
u Chapt. 4.16, 17. Verse 35.  son to the barren Shunamite, or 
x Verse 40.  raiseth the dead, or taketh death out of the pot, or satisfieth an 
y Verse 43, 44.  hundred of the people, a surplusage remaining, with twenty barley loaves, or maketh the bitter 
z 2 Kings 2.22.  waters of jericho sweet, 
a Chapt. 6.6.  the iron to swim at the instance of a child of the Prophets, the 
b Chapt. 5.14.  leprosy to departed, fecundity, 
c Chapt. 7.1. Here are recited 11. miracles of Elisha when he was living, and there is a 12 mentioned after his death by touching his bones, 2 Kings 13.21.  and plenty to succeed in the place of grievous famine, and unheard-of penury. When therefore can the just be alone which is always with God? when can he be solitary, which is never separated from Christ? Who shall 
d Rom. 8.35.38.39.  separate us from the love of Christ? This is the Apostles interrogatory, whereunto he no less piously, then peremptorily replieth, I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. When can he be vacant from business, which never ceaseth from some good desert, for the consummating thereof as much as may be? how can he be circumscribed in a place, whose the whole world is in possession? By what estimate can he be defined, that in opinion, and thought, can never be comprehended? For he is as one 
e 2 Cor. 6.9.10.  unknown, and yet known, as dying, yet behold he liveth, as chastened, yet not killed, as sorrowing, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things. Why hath a just man nothing, but because he looketh after nothing, but what is constant, and of continuance, which is not here to be found? Why possesseth he all things, but because he respecteth only what is honest, which to be possessed of, is more than Solomon's magnificence? Wherefore though he seemeth poor to another, to himself he is rich, for that he is to be valued not after the rate of those things which are momentany, transitory, and invisible to the eye of the body, but of those which are permanent, everlasting, and 
f 2 Cor. 4.18. & 5.1.  invisibly built up of God from heaven.   

CHAP. II. Honesty, and profit among us Christians to be one, as being such as follow not after temporal, but eternal commodity.  
FOR as much as we have handled before what is honest, and what is profitable, it remaineth that we should now compare them together, and withal search out what is to be followed. As there we have discussed, first, whether that (which we propose to ourselves) be honest or 
a Turpe.  dishonest, then whether it be profitable or unprofitable: so some think this further quaere to be made, whether it be that, which is honest, or that which is profitable, as divided one from the other, which Christians must stick unto. But we here admonish, lest we might seem to bring in these as repugnant one to the other, which we have showed to be one: neither that by any possible means to be honest, unless it be profitable, neither any thing to be profitable, but what is honest, because we embrace not the wisdom of the flesh, with whom the profit of this pecuniary commodity is of more worth, but the wisdom which is of God, with whom those things which are of high estimation in this world, are accounted 
b Phil. 3.7.8.  loss. This 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deed happily or rightly done.  right proportioning which is a perfect, and absolute duty proceedeth from the true fountain of virtue. Under this kind according as our ordinary speech doth import, there is a second common duty which is not of so high and singular note, because it may be common to many. For to take up the gains of money is a thing familiar to many: to be delighted with a more delicate banquet, choicer, and sweeter dishes is a thing usual. But to fast, to be abstemious, is found in few: and not to covet after that is another man's, is rare. Contrariwise to repine at another, and not to be content with our own, is to be copartner with the greater part. There be some therefore primary, some middle offices. The primary are frequented by few, the middle by many. To come to speech, in the same words there is oftentimes a difference. For we call God otherwise good, otherwise just, than we call men; likewise in another manner, and in an higher degree do we style him wise. And this are we taught in the Gospel. Be ye 
d Math. 5.48. Which implieth perfection to be in plenitude in his divine nature, in his regenerate children in great defect, and the force of the precept is no more than to move us to contend for the price of that high calling of God in Christ, who is made unto us perfect wisdom, and righteousness.  perfect, as your father which is in heaven is perfect. I read of Paul that he was perfect, and not perfect. For when he had said: Not that I have as yet received, or were as yet perfect; but I follow, if by any means I may 
e Phil. 3.14.  attain: he addeth by and by, whosoever therefore of us are perfect. For the form of perfection is double, one sort having the middle or parts, the other the full numbers or degrees. One sort here below, another there above, one sort according to man's possibility, 
f 1 Cor. 1.30.  another according to his future perfection. 
g Phil. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14.  But God is just in all his numbers and degrees, wise above all, perfect in all things. 
g Verse 15. Perfectio partium, & graduum.  There is a difference also among men. Daniel is in one manner wise, of whom it is said, 
f Ezech. 28.3.  Behold, thou art wiser than Daniel, that is prophetically, and politically, 
k james 3.17.  some others in another manner, that is, spiritually; 
l Verse 15.  thirdly, there is a carnal, and a worldly kind of wisdom, of the 
m Luke 16.  former St. james speaketh, terming it earthly, sensual and devilish, of the latter, our 
n Rom. 12.16. so the rich man. Prov. 28.11. the Church of Laodicea, Rev. 3.17. so the sluggard, Prov. 26.16. so the covetous Prov. 23.4.  Saviour in the story of the unjust steward, The children of this world are wiser in their generation, than the children of light. There is beside a conceited wisdom. Solomon's in another sort, and distinct from those (being in natural things) excelling therein all the ancient, the wisest of the 
o 1 Kings 4.30.  East, and of Egypt. For it is one thing to be wise in an ordinary, another thing to be so in a special fashion. He which is wise as men ordinarily are, he is so in temporal things, and for himself, as to get something from another, and to add the same to his own estate. He which is specially wise, regardeth not his own profit, but looketh to that which is eternal, setteth his whole affection upon that which is common, and honest, not seeking that which is to himself, but that which is of utility to all. This therefore is the rule between honesty, and utility, which if we keep, we cannot err, namely, that a just man thinketh that he ought to take from no man, neither augment his own to pull from another's estate. This rule doth the Apostle prescribe; 
p 1 Cor. 10.23.  All things are lawful, but all things are not expedient, all things are lawful, but all things edify not, let 
q Ver. 24. Phil. 2.4. Rom. 12.10.16.  no man seek his own, but every one that which is another man's. That is, let no man seek his own, but another's wealth; let no man seek his own, but another's honour: let no man seek his own credit, or praise, but what belongeth to another: in meekness of mind, every man 
r Phil 2.3. Non quae sua sunt singuli cogitantes, sed quae aliorum, is before. Prov. 9.12.  esteeming other above himself. The Spirit of God by Solomon speaketh evidently the same in the Proverbs, 
s Bono tuo meaning thy virtue cannot be hid, nor shut up, but must needs break out, as the light, send forth as the box of Balm, or spikenard, when it is opened, the sweet savour thereof to them that are about thee.  If thou be wise, thou shalt be wise for thyself: that is, for thine own good, and thy neighbours, for so do the words imply. But if thou shalt grow wicked thou only shalt suck out the dregges of thy sins. For as the just, so the wiseman careth, and consulteth for the benefit of others, 
t Quandoquidem consors sui est utriusque forma virtutis.  since the form of both these virtues is like compatible of what is her own.   

CHAP. III. Of repressing calumny, and exhibiting beneficence, A passing proof of the latter to be extended to all is to prove the harmony of the members, and their mutual obsequiousness.  
IF any man therefore will please all men in all things, let him not seek that which is profitable to himself but to all men, 
b Phil. 2.6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stripped him of all, brought him to nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterward ver. 8. he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exinanivit by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humilìavit. But observe against the Marcionits' who deny the truth of the humane nature of Christ that it is not the purpose of the Apostle here to teach what the humane nature of our Saviour was, but what he was in the state of his humiliation.  as did Saint Paul. 
a 1 Cor. 10.33. & 24. Rom. 15.2.3.  For this is to be conformable to Christ not to seek that which is an other man's, to detract nothing from him to get it to himself For Christ the Lord when he was in the form of God made himself of no reputation, that he might take upon him the form of man, whom he might enrich with the virtues of his own works. Dost thou therefore spoil him whom Christ hath adorned, dost thou strip him whom Christ hath clothed? This thou dost when thou desirest thy profits to be increased by another man's losses. Consider O man whence thou tookest thy name hadst thou not it from the 
c Homo ab humo.  ground which taketh nothing from any man, but doth bestow all things upon all men, and administereth divers fruits for the use of all living creatures? Thence comes humanity a special domestical virtue, which helpeth her consort. Let the frame itself of thine own body, and the parts thereof teach thee. Doth one member challenge to itself the office of another, as the eye the office of the mouth, the mouth of the eye or the foot the ministry of the hand, or the hand of the foot? Moreover the hands themselves, the right and the left have for the most part their office divided, and if thou change the use of them, it is against nature, thou mayst sooner cast off the whole man, than thou mayst alter the ministry of thy members, thou dost not feed thyself with thy left hand nor remove what molesteth thee with thy right hand, but when necessity compelleth. Grant this virtue to the eye, that it may take away understanding from the head, hearing from the ear, thinking from the mind, smelling from the nostrils, tasting from the mouth, and assume it to itself, would not this dissolve the whole state of nature? whence the Apostle, 
d 1 Cor. 12. 17.  If the whole body were an eye, where were the hearing? We are therefore all one body, and divers members, but all necessary to the body. For one member cannot say unto another I have no need of thee, 
e Ver. 22.  yea much rather those members of the body which seem to be more feeble are necessary, and require more care of their preservation, and if 
f Ver. 26.  one member suffer all the members suffer with it. Wherefore how grievous a thing is it, that we draw away any thing from him for whom we ought to suffer: and to whom we own the fellowship and aid of our ministry, do we go about to defraud, and hurt him: This therefore is the law of nature, which bindeth us to all humanity that we each toward other bring to the parts of one body, neither may we think that any thing ought to be taken away, seeing it is against the law of nature, not to help 
g 1 Pet. 3.11. Isa. 1.16. cease to do evil, learn to do well.  one another. For we are therefore borne that the members accord to the members, one jointly adhere to other serve and obey themselves in their mutual ministry. Where one is wanting in duty, the rest neglect their due service: if the hand pull out the eye, doth it not deny the use of its own labour to itself? If it wound the foot what an impeachment shall it receive for the proceeding of its own actions? And how much more grievous is it for the whole body, then for one member to withhold its care? Now if in one member the whole body be then so violated, as when the fellowship of the whole humane nature is dissolved in the separation of one man, it followeth thereupon that the nature of humane kind, and the congregation of the holy church which doth arise, and grow into one body knit, and compacted together in the unity of faith, and love is likewise infringed, and broken. Thereby also Christ the Lord who died for all, shall grieve that his own blood is evacuated, and made of none effect. What other thing likewise doth the law of the Lord himself enforce, when it prescribeth that thou withhold nothing from thy neighbour for thine own commodity sake, as that thou remove 
h Prov. 22.28. Deut. 27.17.  not thy ancient bounds, which thy fathers have set, that thou bring home 
i Exod. 23.4.5. Mat. 5.44.  thy brother's ox going astray, that thou command 
k Exod. 22.2.  the thief to die that thou defraud 
l james 4.5. Levit. 19.13. Deut. 24.14.  not the hireling of his wages, nor take increase 
m Exod. 22.25.  of thy money? For to secure him that hath not is a part of humanity but it is a token of hardness of heart, to extort more from him than thou shalt give him. For that if therefore the poor needed thy help, because he had not whereby of his own to restore, is it not a wicked thing in thee if thou require more of him under the show of kindness when he was no way able to make payment of what was less? Dost thou therefore discharge the debtor from the danger of another, that thou mayst damnify him in respect of thyself: and dost thou call this courtesy where is professed iniquity? 
l Et hanc humanitatem vocas ubi est iniquitatis auctio? an open sale of sin.  Herein we excel the other living creatures, because they know not how to bestow aught wild beasts pull away by violence, mankind administereth help. Whence the Psalmist, 
m Psal. 37.21.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Call hajom Hebr. both import mercy, & lending to be in a continual course in the righteous.  the righteous is merciful and dareth. There be some notwithstanding on whom the very beasts, bestow succour and supports; For by collation and fostering they nourish their offspring, and the birds too by bringing them food satisfy their young. But to man only it is given to feed all as their own. This is due by the right itself of nature. But if it be not lawful not to give, how is it lawful to draw away? The laws command what hath been taken away by the injury of the person, or by heaping up to our own use, to be restored: which they do to this end either to detain the thief from stealing, or to deter him and reclaim him from it by punishment, howbeit let it be granted, that some man feareth not punishment, or derideth it. Is this of any weight to give liberty to wrest from another? This is a servile vice, and familiar to those of the basest condition, so much opposite to nature, that mere poverty may seem rather to extort it, than nature persuade the same. Albeit so it is, that the thefts of the poor are private, and secret, of the rich open and public. But what is so contrary to nature as to offer violence to another, for thy own utility sake? when natural affection instigateth to watch, to undergo trouble, to undertake labour for the good of all, and when it is reputed a glory for every one, by his own proper peril to seek the tranquillity of the multitude and when he holdeth it more acceptable, to have repulsed the ruins likely to have fallen upon his country, than his own dangers, and doth deem it better, that he hath spent his travel for the welfare of the same, then if he had lead his life in all manner of ease, voluptuousness, and prosperity.   

CHAP. four Our commodities not to be sought by other men's discommodities,  
WHerefore we collect from hence, that a man which is form according to the direction of nature, it he obey it, cannot hurt another. That if he hurt any man, he doth violate nature, neither gain so much profit by it to himself, as disadvantage. For what wound can be heavier than that of the inner conscience? What is more severe than a domestical judge, by which every one is found guilty to himself, and doth reprove his own hart, as having unworthily wronged his brother? Which the Scripture 
a Prov. 9.7, 8.  doth in no small measure condemn, saying, out of the mouth of fools is the staff of contumely. Therefore he is convinced of folly that doth use reproach. Is not this more to be avoided then death, than loss, than poverty, banishment, the grief of debility? Who doth not account an infirmity of the body, or a loss of patrimony a less evil than the infirmity of the mind, or loss of credit? It is manifest therefore that the same aught to be desired, and retained of all which bringeth the same utility to every one in particular, which it doth to all in general, and that nothing ought to be judged profitable, but that which groweth unto a common benefit. For how can that be for the commodity of one, which is for the discommodity of all? Verily, he which is unprofitable to all, seemeth to me not possibly to be able to be profitable to himself. For if there be one law of nature to all, there is one, and the same utility universally reaching to all. For if there be one law of the universe we are bound by the law of nature to provide also for it. Wherefore it is not his part which would according to the law of nature provided for another, contrary to that law to hurt him. For if they which run in a race are for their better information so instructed before hand, that no man presumeth to supplant, and subvert his fellow, but every one striveth with all his power, and whatsoever properation to obtain the victory: how much more than in this our combat to gain a better victory, should we abstain from all fraud, and circumvention? Some put here a quaere, whether if a wise man be in danger of shipwreck, he may without injury extort from an unwise man his board, whereupon relieth his hopeful evasion, and so to save himself, deprive him of his life? Albeit it may seem better to me in respect of the common good for a wise man then for a fool to escape shipwreck, notwithstanding it seemeth that a just, and wise Christian ought not to seek to preserve his life by the death of another, as being such a one, who when he falleth into the hands of one armed, and being stricken may not strike again, lest while he savegardeth his person, he contaminateth his piety. The sentence in the Gospel is clear for it. Put up thy 
b Math. 26.51, 52.  sword: for whosoever striketh with the sword shall perish with it: What thief is more detestable than the persecutor that came to take away the life of our Saviour? But he which would heal all men by his wounds, would not suffer himself to be defended by the wounding of his persecutors. But why dost thou judge thyself better than another, when it is the part of a Christian to prefer another before himself, to arrogate nothing in his own respect, to take no honour upon him, nor to vindicate the price of his desert? To conclude, why dost thou not enure thyself rather to suffer evil, then to be guilty of evil in scraping from another? What is so much against nature as not to be contented with that thou hast, but strangely to encroach 
c Ambire turpiter.  basely to be ambitious? For if honesty be according to nature, (and who can deny it, seeing God made all things at the first exceeding good) turpitude, and beastly dishonesty must needs be an adversary thereunto. No marvel therefore if these two cannot agree, when they be in the law of nature so fare discrepant, and at variance between themselves.   

CHAP. V. Nothing is to be desired of a wise man but honesty, and our welfare to be less esteemed than it. David's high commendation is put for instruction.  
But now that we may lay the 
a  ponamus fastigium.  ridge, and put our last hand to this building, let this be the directory to guide the whole work, that nothing be in our desire, but what is honest. For a wise man is altogether for honesty. For sincerity an unseparable adjunct to honesty, is so averse from fraud, could he shroud himself under it, and make it a cloak to cover the guilt of his crime, yet would he not. For he is first guilty to himself, before others judge him so, neither is the publication of the foulness of his fact so shameful to him, as the conscience, and torture at home. Which to be so, we are to teach not by the feigned fables, and idle disputes (as some account them, though witty resemblances of nature's impressions) of the Poets & Philosophers of old, but by the true, and undoubted examples of holy and just men of our sacred profession. I will not infer here Gyges, which upon the fall of some great rain an earthquake following, found according to Plato a brazen horse, and in the sides thereof a golden ring upon the finger of a dead man, which in a covetous desire he pulled off. But when he came to the King's shepherds, whence he was by chance turning the 
b Palam ejus annuli ad palmam converteret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Pol. 2. is rendered pala annuli, & pala in our most approved books the bezill, or colet of a ring: and our sealing ring,  in frequent use, cause this, & re, & nomine, not to be unknown.  bezill of the ring toward the palm of his hand, he saw them all, and they saw not him: afterward again when he turned it back to its place he was straightway seen of them all. Now he thus becoming witty, and able to do wonders, taking advantage of this opportunity, fell in with the Queen, and which is ever the next project of such, slew the King with his guard, and got the kingdom of Lydia. Give this ring, saith Plato, to a wise man, that by the benefit thereof when he is a delinquent he may lurk in secret. But O silly shelter! for hereby he can no more avoid the contagion of sin, then if he committed it openly. For it is not the hope of impunity, but the strong hold of innocency that must be a harbour for a wise man. Neither 
c 1 Tim. 1.9.  is the law given to the just, but to the unjust: because the just hath the law of his own mind, and the rule of his own equity, and justice to measure by, as being a law unto himself, and therefore he is not called back from sin by the terror of punishment, but by the rule of honesty. Wherefore that we may return to our purpose in the argument in hand, let us not receive things fabulous for true, but let true examples for fabulous only take place, and prevail with us. For what need I feign the wide opening of the earth, the brazen horse, the golden ring found upon the finger of the dead, whereof there was so great force that he which put it on might be seen at his pleasure, and when he would not be seen withdraw himself? It tends to this end, whether a wise man though he might use this ring, whereby he might conceal his wickedness, and attain a kingdom, yet would not thereby be brought so to do, but rather judge the contagion of sin a greater evil than the pain of punishment? or whether under the hope of impunity, and escape from punishment, he would adventure to commit the same?  
To let pass the idle imagination of the virtue of a ring, we are able out of the records of the Scripture to show, that a wise man understanding (if he once gave admission to sin, that he might both lie hid, and reign as a king, but contrariwise perceiving the danger of his life, if he declined the same; yet must choose rather the peril of his life to be freed from the wickedness, than the wickedness to get himself a kingdom. When David fled 
d 1 Sam. 26.  from the face of king Saul, and he pursued him with three thousand chosen men to slay him, being with Abner his captain, and all his army fallen into a dead sleep he might have taken away his life, he spared it, yea protected it, that none other might spill it. Neither when he was moved by 
e Verse 8.  Abishai to smite him to the earth would he, but answered, 
f Verse 9  Who can lay his hand on the Lords anointed, and be guiltless? And concerning the admitting of the least revenge upon Saul for all the evil that he had done against him his heart smote him. For it might seem a small matter for him to cut off the lap of his garment, but even for this he was 
g 1 Sam. 24.6.  touched in his conscience. In both these he preferred his innocency before his safety, pious fear before impious security, 
h Chapt. 27.23.  exilement before a kingdom obtained by violence. Without that ring of Gyges, John the Baptist might have escaped the sword of Herod, his own silence alone might have effected this, that he might have been seen, and yet not slain of him. But because for the preservation of his life he suffered himself not to sin, neither could bear an others offence, thereby he procured his own death. Verily they which deny it to be impossible that Gyges should be hidden by the benefit of his ring cannot deny, but that it was possible for john the Baptist to have held his peace. But the fable though it hath not the force of the truth, yet reason persuadeth that albeit a just man should be able to conceal himself, yet should he then in that manner decline sin, as if he were not able so to do, and that putting on a ring he should not seek therein a veil for his own person and wicked plot, but putting on Christ and his righteousness, should labour to have his life, such a one likewise as consecrated to God, covered in him as the Apostle speaketh, our life is hid with Christ in 
h Col. 3.3.  God. Wherefore let no man here strive to outstrip others, to arrogate to himself singularity, or in vaunting wise to bear away the bell from all men. Christ is herein to be imitated, who would not here be 
i Mark 1.34.35. Luke 4.41. john 5.13. & 6.15. he preached not in the marketplace, but in the temple in the synagogues, in the deserts out of the ships.  known, who would not the Gospel to be preached in his name while he remained on the earth. But came in mean estate, not manifesting his glory to the world. Therefore let us in like sort by our Saviour's example desire to be obscure, fly applause, and worldly renown. It is much better to be here being on our pilgrimage in humility, and there when the time of refreshing shall be in glory. This is that, which the Apostle both by his incomparable example and precept doth press us unto: 
k Col. 3.4.  when Christ your life, saith he, shall appear then shall ye appear with him in glory.   

CHAP. VI In the time of famine their ought to be provision made for food, no holding fast, but liberal imparting with goods greedily scraped together, prizes of grain, or other victuals not to be enhanced. The Precedents of joseph, and the covetous rich man in the Gospel laid out diametrically for illustration.  
WHerefore let not utility ovecome honesty, but honesty utility. I say that utility which is estimated according to the opinion of the vulgar. Let avarice be mortified, let concupiscence, and the desire of riches perish. An holy man denieth that ever he entered the deep lists of worldly negotiation, 
a job 21.25.  because to make gain 
b Psal. 15.5.  upon the augmentation of the prizes of things, is not the part of simplicity, but of 
c job 21.5.  versutiousnesse, and guile. Another 
d Prov. 11.26. Moneha of manah prohibentem, comprimentem abscondentem.  affirmeth that he which withdraweth, 
d Prov. 11.26. Moneha of manah prohibentem, comprimentem abscondentem.  and hoardeth up corn to 
e Captans pretia frumenti.  increase the price, the people will curse him. It is an overruled case, all scruple therein is removed, and what manner of controversy, or ground of arguing can there be left, when another allegeth husbandry to be accounted laudable among all nations, the earth being tilled simply of itself to send forth threefold increase, he which hath sowed more, more to be approved, where is more industry bestowed, such not to be defrauded, the negligence rather in leaving the country unmannured to be reprehended. I have ploughed carefully, saith he, I have sowed plentifully, I have used all diligence every way to foster, and preserve it, I have gathered it in with good increase, I have laid it up advisedly, I have kept it faithfully, I have been provident to retain it by me without the least detriment, or diminution.  
Now in the time of famine I sell the same, I secure, and sustain therewith the hungry; I sell not another's, but mine own grain, neither for more than others, but for less. What deceit is here, when many would be in great peril of their lives, if they might not find where they might buy for their money? Is industry accused for a crime? is diligence reprehended, is providence and circumspection condemned? He may likewise peradventure allege that joseph did in great abundance get together provision into the storehouses, in scarcity open the granaries for sale. Is any one compelled to buy it at a dear rate? verily we force him not. Is violence to be offered to the buyer? Fair leave is given to every one to buy, injury is offered to no man.  
These things being thus reasoned upon, according to every man's capacity, or affection; another steppeth out, and saith, husbandry truly is good, which ministereth provision to all, which by mere labour maketh the earth fruitful, and that simply without all fraud. Moreovet, if any fault shall be committed, the more will be the husbandman's own loss: dressing his ground skilfully, and painfully, he shall reap the better crop, sowing the pure grain of wheat, he shall reap a purer harvest. A fruitful soil restoreth what it received with manifold increase: a fertile field rendereth back what is committed to it with much usury. Out of the return of fat lands thou hast reason to expect a reward of thy labours, out of rich ground just advantage: but why dost thou convert thine own exercise of body, the indulgency, and bounty of nature to deceit? Why dost thou envy the common burden of the earth man's use? Why dost thou mince, and diminish to the people her heaped measure? Wherefore shouldest thou be so miserable, when God is so rich in mercy? when he sendeth plenty, how unseasonable, how unsavoury, and distasteful is it for thee to affect and effect penury? Wherefore through thy abusing the good creatures of God, dost thou cause the poor to pray for sterility? For when upon thy hoarding up the corn, the price is increased, and they debarred of the benefit of the fecundity of the earth, they wish rather that she had withheld her fruit, then that by thy overbusy, and malignant spirit, her pregnant womb should be misdeemed as withered, and dried up. Thou labourest to make a dearth of corn, and penury of food, thou grievest at the plentiful burden of the fruitful soil, thou bewailest the public fertility, deplorest that the barns are filled with store, inquirest, 
f Exploras quando sterilior proventus sit quando exilior partus, votis tuis gaudes arrisisse maledictum, ut nihil usquam nosceretur.  and searchest for a scanter increase for a thinner crop; rejoicest the curse upon the ground to have answered thy desires, that nothing might grow in any place. The state of things being thus, thou exultest at the coming in of thine own harvest, thou thinkest this a time worthy thy labour to hoard up, when others are wringed, this thou namest industry, this diligence, when it is nothing but crafty counsel, and cunning conveyance to pinch the poor people of their sustenance: yet this which is a subtle invention, and wicked policy thou callest a 
g Or a relief to thee after some hard distress.  remedy. What may this dealing be termed, robbery or biting usury? For as robbers attend their times to lay hold of passengers: so dost thou wait, and espy thy opportunity, whereby as an unhappy, cruel, and crafty copesinate thou mayest encroach upon the Commons to gripe away their goods, and 
h Captantur tanquam latrocinij tempora, quibus in viscera hominum tanquam durus insidiator obrepas. In many kingdoms there is a legal restraint for the usurer, that deals in money, but none for him that trades in wheat, he keeps it fast therefore in his granaries under lock and key, until he may have a vent at the highest rate, and then making open sale thereof, he passes it away to them that will give most: and if there chance at any time to come in a glut, it goes not then off, but must be reserved, and set apart for a better mart.  creep into their bowels to devour them. Imminent danger by his thick casting in gains, as it were at a Lottery, into the usurers books hangs over, and is daily heaped upon the head of the borrower. Thou multipliest by usury thy closely couched grain, as an usurer thou hidest thy wheat in a corner, yet dost as a common Factor make open sale of it.  

i Quid imprecaris malè omnibus quia major futura sit fames, quasi nihil frugum super sit, quasi infaecundior annus sequatur? Where seems to be quia for quasi and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maimed, which is the cause that the copy being imperfect, and so often elsewhere, there lies no necessary tie upon the translator.  Why dost thou use 
k Out of a self-love to envy the welfare of the world, out of a private lucre to labour after public loss, is a preposterous, and pernicious craft.  malediction against all Countries, as if thereby the famine would grow sorer, the year would become more barren, no fruits would be left? This thy cursed lucre is against the common good of all mankind. Holy joseph opened the barn doors to all, shut them against none: neither took he the price of the provision of corn, but set a perpetual, and no ways unsupportable tax upon the subject in stead thereof: he 
l Like to Nehemiah chap. 5.14.  enriched not himself thereby, but so disposed of things in his provident care, that he prevented the like exigence in the ages to come.  
Thou hast read what construction the Lord jesus made of the doings of that covetous worldling, and his greedy scraping together, being a cruel 
m Captatorem frumentarij pretij.  enhancer of the rates of corn, whose 
n Luke 12.17  possessions brought in so great abundance, who how much soever he had, yet broke he out into such complaint of his extremity, as if he had been the most necessitous beggar: What shall I do? I have not where to lay my goods, I will pull down my barns, and build greater: When he knew none other but that his soul might be taken from him the next hour. He knew not whar he might do, but remained as one in a woeful straight, and wanting food to sustain his life. A strange humour, his barns would not hold his harvest, and yet he 
o Prov. 13.7. Whatsoever he hath, he is sensible of nothing else but of poverty, his faith is settled upon nothing else but necessity.  repines at his need. Wherefore Solomon speaketh truly, he that withdraweth 
p Prov. 11.26. Relinquet illud nationibus, non haeredibus.  Corn shall leave it to the 
q Leom of lom gens Ib.  nations not to the heirs, because the gain of covetousness comes not to the hands of the successors. For what is unlawfully gotten strangers devouring it, it is scattered, 
r Prov. 11.29.  as it were, with certain raging blasts of winds, and he addeth 
s Ibid. 11.26.  He that snatcheth up grain is cursed of the people, but blessing is upon the head of him that selleth it. Thou seest therefore, that it is an honest man's part, where corn is, to disperse it, and bestow it not to enhance the prizes thereof to the aggreivance of the commons. That is not therefore to be reckoned for 
t If charity, pity, and piety may be heard speak, they will all with one voice cry down such utility.  utility, where more prejudice falls upon honesty, then comes credit to utility.   

CHAP. VII. Strangers in the time of famine not to be driven from the city: which by certain examples produced, is proved not only to be dishonest, but also discommodious.  
BUT they likewise, who inhibit strangers the benefit of the city, as to expel them at such time as they ought to be helped, to separate them from the commerce of their common mother, to deny them the fruit of her birth diffused to all her children, to 
a Averruncare to purge as are vines with vine-hookes.  renounce their society of conversing together already begun, with whom there was a common right with them, to be unwilling in the time of necessity to impart assistance, is it a thing to be allowed of? Wild beasts abandon not those of their own kind, and shall a man exclude his own flesh? Both wild, and tame beasts take the food which the earth administereth as common to all creatures. Even these are friends, and each of them how fierce soever, foster them of their own sort, only man, which above all should cherish the sprigs of the same stock, is at deadly feud with his own blood. How much better did that person, who when he was grown in years, the commons, (as in the case of famine, or other like extremity their custom is) seeking to inhibit strangers the city, called together, as being more eminent, and bearing the charge of the Lieutenant, the chief, and wealthier citizens, required a common consultation, and being assembled showed, That it was a barbarous thing to thrust out strangers from among them, and no better than to cast off common humanity, and as great an evil as to deny meat to a sick man ready to perish. We suffer not the very dogs under our tables to be unfed, and do we extrude them of our own mould, made after the image of God, out of doors, and so affamish them? How incommodious also were it so much people to be made dead to the world, and on whom cruel 
b Quos dira conficeret labes.  confusion might take hold, so many great persons memory to perish 
c Quantos urbi suae perire.  to their city, who were wont to be an aid to us, either in paying subsidies, or in matter of traffic, and merchandise, and that wholly of themselves 
d Neminem famâ aliená juvari.  without the assistance of others of more credit, at the utmost we may protract the time, we cannot expel the famine: yea rather so many dressers of the ground so many husbandmen failing, it must needs follow, the subsidies in grain to fail for evermore. Shall we then exclude these the city, which heretofore have brought us in sustenance? Shall we refuse to feed these in the time of need, and scarcity which all our lives time have fed us? To be punctual and to touch what is present and now prefixed before our eyes, how great, and without number are the things, 
It derogates from the honour of Christian religion, and the power of the Gospel to believe, that because strangers dwell among us, we ourselves shall want provision.  which at this very instance are supplied by them to our no small comfort and commodity? 
e Deutr. 8.3.  Man liveth not by bread only. Manna was a light food, and yet the Lord gave strength to it, to nourish above the best grain, the fattest fleshpots of Egypt. To feed few, or many with little, or much, is all one to him that is All-sufficient of himself. Among them remains our family, and for the most part of them they are our parents, and progenitors. But it is to be feared lest in banishing them upon distrust of God's all-sufficient providence, in relieving so great a multitude, we being few may fall into the same lapse of distress, and bring thereby poverty, and pinching hunger upon ourselves. For first the extending of mercy was never a detriment to any, but ever an adjument to him, whosoever he hath been, that hath exhibited the same. Moreover, the provision of corn, we are to impart to them, let them make good to us by way of commutation, and exchange, according to the worth thereof in gold. Is it so I pray you, that these being sent away, others must be bought with our money to till our grounds, how much cheaper therefore is it for us to feed these, then to buy others, and feed them also? Where mayst thou find to furnish, and fill up their places with the like? where canst thou procure whom thou mayst thus conform to thy will, so reform, bring to thy hand, keep under obedience, make benefit of, as thou dost of these? Some thou mayst get to fill up the number ignorantly to undertake, looking rather for their wages, then to thy work: but inexpert in the business of employment, unable to manage the affairs of husbandry. What needs any larger discourse? The gold of the stranger collated for it, may be in stead of the grain of our fields spent for their maintenance. For so a revenue is regained into our treasury. Now in thus determining this holy Senior in his sage wisdom diminished not the stock of the city, yet subministred victual sufficient for the stranger. How laudable therefore was this his service to men, but how much more acceptable to God 
f Deutr. 10.18,  who loveth the stranger, and giveth him food, and raiment? This great man deserveth great love, true approbation, and showing him the people of the whole Province might truly say to the Emperor, All these have I reserved for thee, these live by the benefit of thy Senate, those this thy Court hath delivered from death: How much more beneficial was this to the Commonweal, then that which was last of all concluded at Rome upon the like occasion, where the strangers were cast out of the famous city, and all of them, with their children compelled to departed with weeping eyes? Though they had spent the greater part of their days there, and that with the good liking of the citizens, though they deplored no less their unexpected banishment, suddenly interrupted friendship, violated affinity, then if they had been naturally borne inhabitants, yet could no mitigation of the rigour take place, but they must be gone. No reason could be yielded for it, but that the old fashion, and fancy of the vulgar must run its course. Yet see the event contrary to their expectation, the fecundity of the year so favoured, that the city solely wanted the importation of grain; and the people of Italy living abroad in the country, whose children they had expelled, might have helped them in with it, which now they had just cause to be unwilling to do. Nothing is more odious, and unadvised than this, first to exclude such as alienated, and estranged from their condition, without whom their estate can in no wise subsist, and then afterward to expect, and exact duty, and observance at their hands. Why dost thou labour to cast him out, who hath of his own provision to feed himself? Nay, why dost thou seek to cast him out, who feedeth thee? With what countenance canst thou retain him as thy servant, whose parents thou strivest to extrude, and throw out of doors? Dost thou partake of his wheat, and not impart to him thine affection? with what face dost thou there extort maintenance, where thou retortest unkindness? How mishapen a monster is this, and how fruitless a birth? For how can that be fruitful, or any way profitable which is not decent, which is not honest?  
And in truth how much aid did Rome then defraud herself of, by depriving strangers of her habitation? She might have kept them and escaped the famine. For so her hope of provision had been no longer deferred than the opportunity of the winds had fitted the Sailors to bring in their ships. To have dealt kindly therefore, and endured foreigners, had been no less honest, and profitable for her, than was that done by the wise Senior. Therein also had decency been united to honesty. For by the collation of the rich (which had been done by the wealthy among the foreigners through the exchange of moneys for grain) to help the needy, to administer food to the hungry, and to suffer none to want, is such honesty, and decency as none can be greater. The tilers of the fields to have retained their places, those borne in the country not to have been removed, and rooted out, had been so much benefit for the public good as nothing more. Wherefore what is honest is profitable, and what is profitable is likewise honest. Contrariwise, what is unprofitable is undecent, and what is undecent is unprofitable.   

CHAP. VIII. Honesty to be preferred before welfare is a thing established by God. The examples of joshua, and Caleb, with the rest of the espials extracted out of Scripture are brought to ratify it.  
WHen would our Ancestors have sought their freedom, but that they believed it not only to be shameful, but also discommodious to be under the servitude of the King of Egypt? joshua, and Caleb sent out to search the land of Canaan, reported it to be very good, and fruitful: but the other 
a Numb. 15.7. Deut. 1.25.  espials, that the people of the land were strong, the cities walled, and exceeding great, the sons of Anak who came of the Giants were there, which ate up the inhabitants. In so much that the people's hearts being affrighted, and shaken into pieces with the terror of the wars, refused to make entrance upon their promised possession. But Joshua and Caleb did beat down the evil report, that these brought upon it, willing their brethren not to 
b Num. 14.29.33.34  fear these nations, whose hearts fainted, and were provided for bread for them to feed upon. They laboured also to persuade them that it was against decency, a thing dishonourable, and dishonest, to yield to the inhabitants: and therefore chose rather to be stoned to death, which they threatened, then to give way to the false rumour of the other spies tending to the disgrace of the honesty, comely, and commendable carriage of so renowned a people, who marched under the conduct of the Lord of hosts himself, whose power is invincible. Howbeit those misreporters caused the assembly pitifully to cry out into this complaint, that they should fall by the sword, their wives and children should be made a prey. Whereupon the Lords indignation (for nothing incenseth him more than incredulity) waxed so hot against them, that had not Moses interceded, he had utterly destroyed them. Nevertheless upon his mediation his wrath was mitigated, and executing his present judgement upon the perfidious, and obstinate spared for a time the unbelievers: yet so, that he denied them entrance into the land of Canaan, permitting their 
c Numb. 14.22. Call haanashim omnes viri Arias Mont. but Trem. jun. homines pueri, & mulieres, qui non immurmuraverant, vel sexu, vel aetate veniabiles. Whereby it appears that he thought the women, that murmured not, spared, because of the weakness of their sex.  children, and women that murmured not together with joshua and Caleb to inherit it. Whosoever among them was twenty years old, and above, fell in the wilderness, protraction of punishment was granted others. The precipitious 
d Numb. 14.44.  presumption of them, which went up with Joshua, and had dissuaded, made a forfeiture of their carcases. But joshua and Caleb, with the harmless age, or 
e Cum innoxia aetate vel sexu.  sex entered into the land of promise; wherefore the better sort preferred honour before welfare, the worse present, and soon perishing ease, and safety before everliving, never dying honesty. But 
f Divina autem sententia eos probavit, qui honesta utilibus praestare orbitrabantur. Eos verò condemnavit apud quos ea, quae videbantur saluti poriùs, quam honestati accommoda, praeponderabant.  the approbation divine was for them, who judged honesty to excel utility: and the sentence of condemnation against them, who when they were laid both together to make choice of, did cast aside honesty, and clavae unto profit rather for the preservation of their health.   

CHAP. IX. Fraud, and filthy lucre in the Clergy to be a foul stain to their decency: the comeliness of david's, and Naboths honesty, to be a fair ornament to all men, and of right to be exemplary.  
WHerefore nothing is more base then to carry no love to honesty, and love to be troubled daily with the gain of merchandise degenerating from ancient simplicity, nothing more ignoble then to have an heart boiling with covetousness, gaping after the wasting of another's patrimony, when it should be elevated to behold the splendour of honesty, and the orient beauty of true praise. Hence-ariseth the hunting after an inheritance gotten under the colour of continency, and gravity, which is abhorrent from the drift of Christian profession For in the mystery of science so cleped, whatsoever is involved being set abroach, and compounded of deceit is void of what desert is due to simplicity. In such as hold no office in the Church the ambitious affectation of purchase, 
To leave to posterity earthly possessions for inheritance not so convenient, as to leave them the sound records under our testimony of true religion. This is the duty of every good Christian, and specially of those of the Clergy.  or hereditary possession is deemed incongruous, It standeth with good congruity, for such, whose glass of their life is near run out, to testify freely what they have in their judgement resolved, and so solidly, that it may need no second emendation: because it is no honesty to keep back what abridgements were provided for others, and what they might justly challenge at their hands as a due debt. Yea because it belongs either to a Bishop, or minister to seek to profit all, as fare as possibly he may, and to be against the good of no man. Lastly in such a case, where one side cannot be eased, but the other must of necessity be damnified, there it is more cautious, and commodious neither to be relieved, then either to sustain aggreivance. Of this sort are pecuniary causes for the most part. Wherefore in these it is not for an Ecclesiastical person to intervene, because therein it cannot be, but that he, upon whom the damages fall, hath frequently the harder verdict, and howsoever it is, he so supposeth, for that by the benefit of mediatorship his adversary prvaileth. Now it belongs to a minister to hurt no man, and to be willing though he be not able (for this rests only in the power of God) to pleasure, and profit all men In the cause of life to hurt one in danger, who ought to be helped, is not without great sin. In a pecuniary cause to purchase hatred is no part of wisdom. Indeed on the contrary side for man's safeguard, and preservation grievous troubles oftentimes arise, and arising aught to be endured, and being endured aught to be reputed an honourable, and glorious piece of service. For the ministerial function this rule is to be set, and to be observed constantly, and inviolably, that thereby no man sustain hurt, no not provoking unto it, or by some injury done doth justly offer offence. For he is a good man, and may be a tutor to the best doctor in the church, that said. If I have recompensed 
a Psal. 7.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept.  him that rendered me evil: yea, I have delivered him that vexed me without cause. For what praise is it we have not hurt him that hurt not us? But this is a virtue, that being hurt we pardon the offence, forgive the wrong. What an honest part was it in David, the anointed of the Lord, and heir apparent to the Kingdom, when he could have taken away the life of the King his enemy, in whose throne he was assigned to succeed, yet would he spare 
b 1 Sam. 24.7. & 26.11.  him? How commodious was it both for himself, and his successor, and for all subjects to learn thereby loyalty, and fidelity to their own Princes, to dread, and reverence them, and not to rebel against them? In this his action therefore honesty was put before utility, and utility came behind honesty as less worthy. But thinking this a small matter he had 
c 2 Sam. 1.21, 22, 23.  Elegies of lamentation at his funerals mourning, and grievously complaining in this wise; O ye mountains of Gilboa, upon you be neither dew nor rain ye mountains of 
d Sedei thereumoth of sadah ager, & rum elevari, Hebr. agri elationum. When he styles them mountains of death, either it is his own using Metonymia effecti, or else in that translation then in custom. For it is not in our vulgar.  death! For there the shield of the mighty is cast down, the shield of Saul as though he had not been anointed with oil. The bow of jonathan never turned back, neither did the sword of Saul return empty from the blood of the slain, and the fat of the mighty. Saul, and jonathan were swifter than eagles, stronger than lions: Ye daughters of Israel weep for Saul, which clothed you in scarlet, hanged ornaments of gold upon your apparel. What mother did ever so bewail her only son, as this man bewailed his enemy? who could so lay out the commendation of his best friend, as he doth him, that laid snares continually for his life? How piously did he lament, with how great affection, and feeling, 
The elements could not without terror behold this horrible slaughter, and therefore withheld their influence as a curse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  did he bewail him? The mountains withered upon his prophetical malediction, and the divine power made up in full measure the just sentence of the maledicent. In so much that at the spectacle of the king's death the very dumb elements themselves paid the punishment. What was the cause of holy 
e 1 Kings 21.  Naboths death, but the contemplation of honesty? For when Ahab the King required his Vineyard, promising him money for it, he deemed such an unworthy bargain as to be made an instrument to set a price upon the patrimony of his fathers. The Lord 
f Ibid. v. 3.  keep me, saith he, from giving the inheritance of my fathers to thee. That is, let not God suffer me to fall into so great infamy, let him not permit so heinous an offence to be extorted from me.  

From mine own tribe mancipiously, & that repugnantly to the mind of the Lord to alienate the least portion of inheritance allotted. Levit. 25.23. Numb. 36.7. Read Tremel. & jun. notes.  Verily the Lords inhibition is not of alienation of Vines (for the Lord hath 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; dicitur.  no regard of them nor of earthly possessions) but of the right of the fathers after his own constitution. Naboth might have accepted of some other among the King's vineyards, and so have been enrolled among his best esteemed friends, which is reckoned no small preeminence in this world: but he liked not to make profit by such foul work, For we need not doubt, but that he might have bettered himself by commutation. He liked not to triumph in the ruins of his tribe, but liked rather to undergo peril with honesty, 
Utility twofold, common and special. Permitteth by connivency, if not consent, false, and forged testimony impudently to pass upon Naboth, to his condemnation. This he did, though afterward upon judgement denounced against him, and his house, he seemed to be sorry for his fact. 1 King. 21.27. The sin of these is a scarlet one, there falsehood, and homicide in grain, packed by perjury, polluted by the effusion of innocent blood.  than profit with ignominy.  
When I thus mention profit, I mean such as is vulgar, and in frequent use with worldlings, not such wherein remains the grace of honesty. The King himself might have extorted what he desired, but he thinks it an impudent part, and therefore upon his slaughter was touched with grief. Jezabels' greediness of gain, likewise immanity void of all humanity, savage cruelty, without the least spark of common honesty, & civility was by the horrible scourge of the revenging wrath of God justly requited.  
All fraud therefore is dishonest. The very balance of deceit, and the false measure in matters of small worth are execrable. For if in the market where all things are vendible, and in common commerce imposture is punished, may it be without reproof among the offices of virtue? Solomon guided by the sacred spirit censureth and condemneth the joint usage of the great, 
h Prov. 20.10.23. thohabath of thahab signifying abominari or aversari, because we turn away from that is unclean.  and small weight to a fraudulent intent, and so the double measure, as 
i Prov. 11.1. By a borrowed speech to bring it into more detestation, and to make known his sore hatred against it. Prov. 16.11.  unclean, and accursed in the sight of the Lord, and as an abomination, the course and common receptacle of that baneful sin of imposture, depriving daily the poor hungry souls of their due bread, and relief. And on the other side for the encouragement of the honest, and upright heart he highly commendeth true and perfect balances, whatsoever just weights of the bag, as the work of God's special mercy toward the miserable, and most pleasing to him being the father of all compassion.   

CHAP. X. That vices ought to be blotted out with virtues coming in, and faith to be kept with the perfidious and fraudulent, which by the precedent of joshuah toward the Gibeonites is made evident.  
IN all things therefore fidelity is comely, just dealing aceptable, the measure of equity pleasant. What shall I speak of other contracts, and chiefly of the valuation, or a buying 
a Conceptio or coemptio praediorum.  of lands, or transactions 
b Agreements upon communication.  and compacts? Is not that the right form of honesty, when our buying and bargaining is performed bona fide or under a good intent toward our neighbour, and when dolus malus a subtle, and sinister intent is removed. Likewise doth it not well accord thereunto, that where guile and falsehood, is deprehended, the delinquent should be obnoxious to double damages? Every where the consideration of honesty doth overpoise whatsoever opposites, among the rest delving foxlike fraud out of her den discovereth and dislodgeth her. Hence it is that prophetical David 
c Psal. 15.3.  levied with so steady an hand that dexterously composed sentence of his universally to direct in our trading and commerce, that he which rightly enjoyeth a seat in God's tabernacle, carrieth ever in his recognizance within his breast this emblem, do no evil to thy neighbour. Wherefore not only in contracts, wherein the faults of whatsoever is to be sold aught to be opened, and unless the seller, albeit he hath resigned over his right to the buyer, shall make known, they are all void by the action de dolo malo, but also in all dealing of what kind soever between man and man no deceit, but sincerity with simplicity, and the naked truth ought to be showed. This old form de dolo, which is not so much the form 
d The sentence of the Scripture, and of the Civil law, do accord in the matter de dolo.  of the Civilians, as the very sentence of the Patriarch doth the divine Scripture evidently express in the book of joshuah. For when a fame was spread abroad among the people of the Land, the water of the red Sea, and of jordan, to have been dried up to give passage, to the Israelites, a fountain to have flowed out of a rock, manna, or Angel's food to have been administered to many thousands, the walls of jericho to have fallen down at the sound of rams horns, the king of Ai to have been overcome, and 
e joshuah 8.29. For terror.  hanged on a tree until the 
f Then cut down that they might not exceed the bounds of humane compassion.  evening, the 
g Iosh. 9  Gibeonites fearing their power wrought craftily, feigned that they came from a fare country, shown their garments worn out with the length of the journey. They declare withal to joshuah this to be the cause of their long, and tedious travel, for that they were desirous to enter into conditions of peace, and make a league of friendship with them.  
Who because he was unacquainted with the situation of their cities, and unable to put a difference between the Inhabitants, he was deceived by them. For not 
h Iosh. 9.9.  consulting with the Lord, whereby he might have found out their fraud, overhastily, and unadvisedly made a Covenant with them. Beside, so 
i Adeò sancta erat illis temporibus fides, ut fallere aliquos posse non crederetur.  sacred was faith in those days, that such falsehood seemed incredible. And who may justly reprehend this in the Saints estimating 
k Math. 7.2.  others after their own disposition, and for that they being friends to the truth, deem she hath no foes, and they themselves keeping touch, no lies to be abroad? They are ignorant what it is to deceive, they willingly and readily believe what is in themselves to be in others, neither, can they be suspicious 
l 1 Cor. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them for aught they find not in their own measure. The 
m Prov. 14.15. This is one of the places wherein the Sept. which the vulgar followeth, are clearly opposite to the Heb. howbeit this is a sufficient correction, that in the margin it is amended with imperitus foolish. We need not seek therefore any further reconcilement. Arias Montanus rendereth pethi of pathah simplex, Tremel. fatuus, Hieron. insipiens, and parvus as Psal. 19.8.  innocent believeth every word, but the 
n Veharum of harum callidè agere, which antithesis may seem to make for our author's sense.  crafty will understand his step. Facility is not to be discommended, but goodness much to be commended. This is to be innocent, when one is ignorant what may hurt: when being once circumscribed, and beguiled, yet not to be brought to judge hardly, but charitably of all, supposing all men to mean as faithfully, and truly as he doth. This innocency and devotion was it, that inclined the mind of joshuah to give credit to the Gibeonites, and thereupon to come to articles of agreement, and so to establish peace, and confirm friendship with them. But when after three days he came to their cities, and found out their deceit, he perceived howsoever they feigned themselves dwelling fare off, yet that they were near neighbours, and that therewith all the people were offended with him, and with the Princes of the congregation thus to be circumvented: howbeit notwithstanding all this could he be induced to revoke the conclusions of peace, because it was confirmed under Sacrament, lest while he punished their perfidiousness, he should infringe his own fidelity; Albeit he laid the mult of mancipiousnesse upon them. A sentence truly of more clemency: but of longer continuance. Their old craft in matter of offices well matched with, according penalty deputing them to hereditary bondage, endures to this day.   

CHAP. XI. The avaricious, and fraudulent to be sometimes defrauded of their desires, but always with God to be conscious of malevolence. The story of a certain Syracusan; the concealment of 
a Paradigma example.  Ananias the a prank of Doeg the Edomite used to prove the same.  
IN making entrance upon inheritances, I will not observe the striking 
b Percussiones digitorum. A certain custom among the Romans, when they bought, and took possession, noted by Marshal, jam mea res digitum sustulit hospitibus. If he were manceps as Petronius Pater being Transpadanus weighing the coin, libram aere percutiebat.  of the fingers, and the saltations of the 
c Because of licitatio, which is in cheapening, and overbidding to come to an hard bargain, and as it were to a peeled, and a bare walled possession.  naked successor, (for these be notes of the vulgar,) neither the show of a multitude of fishes, and well ordered, for the delight of fishing, that the affection of the buyer might be thereby alured. For why should he be found so studious, and carried with such greediness of vanities, thereby to be thrown into such a slumber of luxury, and fond pleasures to suffer himself to be in a maze, and stupefied thereby? How may it be convenient here for me, to handle the delicious secesse for solace at Syracuse, and therein the pregnant plot of the Sicilian? who when he had lighted upon a certain stranger, strangely transported with the love of some dainty garden's sweetness, invited him to a banquet in one of his own, which he had laboured a long time to vent, especially to such a good chapman that would spare no cost for a choice solitary walk. Their meeting was appointed to be the next day following, when in the assigned place there was a banquet exquisitely furnished with great plenty of dishes, and in prospect of the guests a multitude of fishermen standing in a comely order: every one what he had taken, strove how he might first offer it up as a present, insomuch that the table was full fraught and the leaping of the fishes troubled the eyes of them that were sat down. Whereupon the stranger began to wonder thereat and to behold there so many boats: and demanding a reason it was told him, that it was a day of irrigation, 
d Aquationem illic esse.  and the sweetness of the waters brought in, made innumerable fishes to frequent them. To wind up all in a word the Sicilian wit was to wily for the stranger, who was so enamoured with the liking of his gardens, that incontinently, and at his own price he bought them. But when he came the next day with his friends to review his bargain, he found no vessels there for fishing, and enquiring, whether on that day were a time of solemnity, and feasting for fishermen, it was answered, that it was no such time, neither were they ever wont before yesterday to fish there. Now how could this stranger rightly complain of cheating when he so eagerly hunted after the least show, and shadow, that he might feed his fond fantasy with delight? And with what countenance could he reprove another of fraud, that himself took so base advantage to serve his delights? For he that reproveth another of a fault, ought himself to be free from the same. I will not therefore fetch in such trifles within the compass of the ecclesiastical censure, which wholly condemneth all lusting after filthy lucre, and in a compendious frame of speech, censureth severely whatsoever light and lose dealing. Wherefore what shall I say of him, who upon that testament, though coined and framed by another man, which he knows to be false, challengeth to himself an inheritance or legacy, and maketh gain of another man's wickedness, when even the public laws bind him over as guilty, who wittingly makes use of another man's falsehood? But the rule of justice is clear for it, that it becometh not a good man to decline from the truth, nor to damnify another unjustly, neither to plot or wrap up closely any manner of fraud. What is more evident proof for it, then that of Ananias, who took some 
e Acts 5.2.  portion fraudulently from the price of the fields, which himself sold, and laid down in pretence the whole sum at the feet of the Apostle? Being convinced of hypocrisy fell he not 
f Verse 5.  dead? It was lawful for him to have offered (to God) no part at all, and this he might have done without deceit. But because he mingled deceit with his pious devotion, though he were a benefactor to the Church, yet reaped he not the praise of liberality, but the penalty of perfidiousness. Our Lord in the Gospel renounced the crafty Scribe, who hoping to get some worldly advancement, sought to curry favour with him, with this rebuke, the foxes have 
g Math. 8.20.  holes; Commanding us thereby in simplicity of heart, and innocency to have our conversation. David likewise meeting with the malicious subtlety of 
h Psal. 52.2.  Doeg tells him, that he cutteth with his tongue like a razor: intimating that this instrument lancing the festering sore deeply, and dexterously serveth for cure, but sinistrously abused bringeth a deadly wound to cover it: If any one therefore pretends friendship, and plots treachery against him, even to betray him to death, whom he ought to preserve, under this comparison of a razor, whereby some drunken Aesculapius with his shivering hand lanceth where he ought not, is well resembled. For as he through the strength of wine hath accustomed to do: so Doeg through the lees of malicious despite, conceiveth mischief, conspireth against good 
i 1 Sam. 22.9, 10.  Ahimelech the Priest, and consulteth how to make his kindness to the Prophet whom he had entertained, a capital crime against the King's person: who no sooner was possessed with it, but was so enraged through the envy borne against him, that he broke out incontinently into a most bloody prosecution.   

CHAP. XII. Of the evil of the rash oaths of Herod and jepthes, and that the daughter of the latter returning after she had bewailed her virginity at a day appointed, excelleth the fidelity of those Pythagoreans, Damon and Pythias, which gave themselves hostages one for another.  
WWherefore that every one may use simplicity of speech, and so possess his vessel in holiness, no man may involve his brother in danger with circumscription of words, neither may promise what is dishonest: or if he promise, may hold it more tolerable to break, then to perform in that which will be a disparagement, his affection ought to be pure and sincere.  
Oftentimes it cometh to pass, that many men bind themselves under the Sacrament of oath: and then likewise when they well know, that no such promise was to be made, yet under the contemplation of a Sacrament, they perform what they promised, according as we have formerly written of Herod: who 
a Math. 14 7.  shamefully promising a reward to the dancing minion 
b Verse 10. Whereas the one was superstition, the other persecution dipped in blood. Gross superstition was it, & blind execrable zeal for a rash, and unadvised oath, to take away the life of the innocent, discharging the office imposed upon him by God, and admonishing him to repent.  bloodily put the same in execution. It was shameful, that for a dance he promised a kingdom: cruel, that for the religion of an oath he gave the head of a Prophet; How much more tolerable had perjury been then such performing; If at least that oath which a drunkard makes in the midst of his cups inflamed with lust, evirated, and exhausted with 
c Bis hic peccatur primo tamere jurando, deinde si praestamus malejurata. P. Martin in 1 Regum C. 8. v. 31.  luxury be to be accounted perjury. See then the head of the Prophet is brought before him in a dish, and this is esteemed for a matter of fidelity, when it is mere madness. Neither shall I ever be brought to believe that Prince jepthe did not unadvisedly 
d judg. 11.20.  promise, if he should return home with victory, to offer up to the Lord in sacrifice whatsoever should first meet him within the threshold of his house: because when he perceived his own daughter first to present herself by way of joyful gratulation, it much repent him of his vow, which he declared by renting his clothes, and saying, alas my daughter thou hast hindered me, thou hast 
e Verse 35. Thou hast brought me low, and art of them that trouble me, Genev. reha bic rahet in incurvando incurvare fecisti me, Hebr. which reduplication hath respondence with our Authors following the Sept.  hindered me, and in stead of a comfort thou art become a corzive to me. Thus Jepthe albeit he fulfilled with godly fear the bitterness of his hard payment: yet he ordained it as a custom to the posterities, that the memorial of this lamentation should every year be remembered. An harsh promise, and a more harsh performance, when of necessity he must mourn also himself, who was the author of the solemnity. I cannot accuse the man who of necessity had to accomplish what he had vowed: howbeit it is a wretched necessity, which is executed with 
f Master Perkins is of opinion from Kimohi his exposition of Lethannaoth jud. 11.40. signifying, to confer together with jun. notes, that he offered not his daughter at all Cas. of Consc. l. 2. c. 14. but what saith St. jerom? viz. quod fuit in vovendo indiscretus, & in reddendo impius, and notwithstanding his commendation Heb. 11. yet St. Aug. saith, quorum fidem S. Scr. veraciter laudat, non hinc impeditur eorum peccata veraciter notare. Which had been a fit pattern for jepthe to have followed, then to have proceeded to so much extremity.  parricide. It is better not to vow then to vow that which the votary himself would not, no not for all the riches of this world, but only in regard of his oath, should take place. Moreover, we have an example in Jsaac, whom though the Lord commanded to be offered up in sacrifice, yet in his stead made choice of a Ram for an oblation: All promises to man, much more to God are debts, yet all of them at all times are not to be kept. God himself changing his sentence when it is just, ought not man change his being unjust? For, in the book of 
g Chapt. 14.12.20.  Numbers he had promised to smite with death, and destroy the people, but afterward being besought by Moses to forbear his indignation, he was pacified. Again he threatening to consume the multitude that gathered themselves to 
h Num. 16.21.26, 27.31.  Korah, but Moses, and Aaron, falling upon their faces before him with humble request to spare them, they departing from him, and his confederates, when the earth swallowed up these, 
So was it likewise in regard of Nineveh jonah 3.4.10. & 4.2. The unrevealed will of God, and his eternal decree remaineth unchangeable, howsoever his revealed will may seem mutable.  they escaped. The example of the daughter of jephthe is of more antiquity, and authority, than that memorable one among the Philosophers of the two Pythagoreans, wherefore when one of them was by Dionysius the tyrant condemned to death, desired that liberty might be granted him to go home to his house, to take his leave of his friends, and lest his fidelity concerning his return at the day appointed might be doubted of, he offered such a surety, and pledge, as should acknowledge himself, if he returned not, to be contented to dye for him: neither did his assigned friend, and hostage, refuse the condition, but waited to undergo the hazard of death, even in his own person, and that with a constant mind, and resolution. Therefore the day being come, neither did the one or the other fly, or flinch for fear, but did both appear being prepared to die. Which their entire friendship, and inviolable bond of love, the tyrant so admired, that whom before he was minded should abide the extremest peril, he now received with his most endeared affection into a league of amity, even with himself, setting apart his own highness to enjoy the same. But what in these among venerable, and learned, is esteemed as very much miraculous, is deprehended in this Virgin, to be much more magnificent: who to acquit her sorrowful father of his unadvised vow, and to take off his perplexed grief advisedly, and constantly, saith, my 
i judg. 11.26. Voto, & voluntati non restitit patris, & ●redebat quod Dei fuerat secuta judicium. Aug. super jud. l. 7. C. 44.  father, if thou hast opened thy mouth to the Lord, do with me as thou hast promised, seeing the Lord hath avenged thee of thine enemies. Only she required two months to bewail with her associates her virginity. Neither did the sad spectacle of complaint in these bow, or bend at all her unremovable mind to desist, but that she would, and did return her time being expired. So did she return to her father as if she had been bound with a vow, and stirred him forward being unwilling, and foreslowing, and brought to pass by her readiness, and cheerfulness that what was casually 
k Fortuitum impietatis  impiety might be the 
l Motus ad vovendum in generali fuit a spiritu Sancto, quod immolavit, quod non debuit in hoc peccavit, sed post penituit Aquinas in 11. ad Hebr. This therefore is an hyperbole to express the vehemency of her desire not to have her father's vow infringed.  sacrifice of piety.   

CHAP. XIII. Into how great danger did judith run under the contemplation of the worthiness of honesty.  
BEhold how much to thy admiration doth judith offer herself, that gave so bold, so desperate, and almost an incredible attempt against that puissant and dreadful Holofernes cheifetain to great & mighty Nebuchadonosor guarded with a triumphant troop of Assyrians, whom she strooke first with the rays, and beams of her excellent beauty, and rare comeliness: and afterward ravished with the pleasantness, 
a judeth 11.21.23.  and daintiness of her speech. Two noble triumphs did she bear away in this her honourable enterprise. The first that she kept her chastity 
b jud. 13.16.  entire, and uncontaminate; the second that she being a woman had the victory over a man, a man of valour by her courage, and by her counsel over his counsel of war. The Persians 
c Chap. 16.10.  that were about him stood amazed at her wonderful prowess, That also which was so highly extolled in the two Pythagoreans, 
d Damon, & Pythias.  was of more note, in her being a woman of more renown that she feared not only the dint of death, or the stroke of an headesman, 
Non expavit mortis periculum, sed nec pudoris, quodest gravius bonis faeminis.  but not the darts of a whole host, no not, which being lost is more grievous to good matrons, the hazard itself of her unspotted, and highly reputed chastity. Behold she being a woman stood in the midst in the thick array of furious armed men, secure, and regardless of death among the devouring weapons of bloody and merciless soldiers. If you speak of danger she ran as it were upon the spear's point, if of her faith and religion, she went forth manfully to fight for it. judith therefore followeth the sway of honesty, and while she followeth the sway of honesty, and while she followeth it, she findeth the weight of utility For it was an honest part of her, to inhibit the people of God to yield themselves over to profaneness, to expose the rites and Sacraments of their fathers, the holy virgins also, grave widows, chaste matrons, to the spoil, and constupration of beastly Barbarians, and by no means to suffer the siege to break forth upon such detestable 
e All which had they done, had she not by this her courageous adventure suspended their hope, and supported their weakness. Chap. 8.9.11. God is to be limited, as is declared, ver. 15. Ozias, with the ancients of Bethulia, in binding themselves to the Assyrians, to deliver up the city within five days, broke this rule.  conditions.  
Surely a right, honest, and honourable service was it, that she might exempt all from danger to endanger herself, one soul for many millions. How great then is the authority of honesty in her, that a woman should not commit it to them, but vendicate to herself above men, above the princes, 
f Verse. 32.  (to whom it belongeth,) in time of wars, (which are abhorrent from her sex) the chief counsel of public affairs, (when 
g Verse 33.  her condition is to be private) with the whole and sole guidance in the hardest place of employment? Again how great was the authority, and reputation of honesty in her, that so piously presumed 
h Ver. 33. & chapt. 9.11.12.13.14.  to have God her assistant: in how great grace was she with him, that she found him in the event propitious, beyond all expectation, 
i Chap. 16.6.11.12.  and to the wonderment of the whole world.   

CHAP. XIIII. That utility evermore followeth honesty, which albeit may seem to fall out otherwise oftentimes with men, yet is it proved by many examples, to be so constantly, and without intermission with the Almighty.  
BUT what other thing did Elisha the Prophet when the Syrian host besieged the city Dothan to take him, did he not deal honestly by them, that when he had smote them first with blindness to hinder their attempt, he afterward brought them into Samaria, desired God, to open 
a 2 Kings 6.20.  their eyes, and prevailed? Wherefore when the King of Israel would have smitten them, and 
b Eamque sibi dari à propheta facultatem posceret.  required leave of the Prophet, he answered him, smite whom thou hast taken with thy sword, and with thy bow, but as for these, set bread, and water before them. And this kindness 
c Ver. 23.  so much overcame them that they came no more into the land of Israel. How much doth this exceed that of the Greeks, that when two 
d The Athenians and Lacedæmonians striving for the honour of the victory over the Persians at Plataees, Plutarch in the life of Aristides saith, it was given to the Plataeans, yet afterward  sundry sorts of people, did strive one against the other, for glory and dominion, and the one 
e Themistocles having this device in his head, to make the state of Athens greatest among the Greeks in estimation, by setting on fire the arsenal where all their ships lay, was censured by  of them had occasion offered to set on fire privily the ships of the other, thought it a dishonour, and chose 
f Aristides for  and perfidious.  rather to do what was 
g Maluitque minùs posse honestè, quàm plus turpiter.  less honestly, than what was more dishonestly. Now these could not do this thing without committing of wickedness. For they in so doing must needs deceive them who convened with them in society to make an end of the Persian wars, and closely working them this mischief, though it might have been denied, yet would shame have so covered their faces, that they might not being charged with it have forborn blushing But Elisha sought not to ensnare, though they sought his life, but to preserve those Syrians whom the Lord had smitten, because it was both honest, and honourable to spare the blood of an enemy, when it was in his power to have spilt it, Wherefore it clearly appeareth whatsoever is honestly carried and in a comely manner is always commodious and commendable. For both holy judith raised the siege by her comely and courageous contempt of her own safety, and procured the public utility, by her own proper attempt, and divinely preserved honesty: and Elisha got to himself more worthy praise by pardoning, and feasting the adversary, 
h Decoro contemptu.  than he should have done by uncourteous entertaining more profit to the kingdom by saving, than he should have done by intercepting him. What other thing did john the Baptist but consider, and examine the point of honesty, and thereby discern unhonest wedlock in the King, and so grow to tell him boldly, that it was not lawful 
i Mark 6.18.  for him to have his brother's wife? He could have been silent had he not judged it unbeseeming his calling for fear of death, to have his mouth stopped from speaking the truth: and this to 
k Potuit tacere, nisi in decorum sibi iudicasset mortis metu verum non dicere, inclinari regi, propheticam authoritatem adulatione subtexere.  be palpable flattery to pretend that prophetical, in this case must bow to princely authority, He knew, because for the preservation of piety he was refractory to a King, and must therefore die, yet it stood him upon to prefer honesty and the honour of religion before his own security, 
m Dan. 13.21.  and verily what was more profitable than 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoica quae malorum peccatisen sum non afficitur refragatur Exemplo Mosis Exod. 32.19. et hic Baptistae Observanda tamen phrasis Aug. lib. 22. contra Faust. Manich. in vitia saevire nos jubet Psalmista, psal. 4.4. saevire Apostolus, Col. 3.5. mortificate membra.  that which brought the glory of martyrdom to this holy man? And holy Susanna was not drawn through the terror of false testimony to run into the crime of incontinency, when she saw herself to be urged on this side with peril, on that side with reproach, but would rather by an honest death fly infamy, then by seeking present safety to be branded with the stamp of eternal disloyalty. Therefore while she truly intended what made for her honesty, she extended thereby the thread of her life, who if she had preserved that which seemed commodious for life before it, she had not won so great renown: yea rather (that which might have been not only discommodious, but perilous also) she had not perhaps escaped the punishment of a crime. Wherefore we observe, that what is shameful, cannot be gainful, neither what is honest, and pious unprofitable. Because true profit comprehendeth necessary probity, true probity, piety, and for that each of these friendly drawing together in one yoke, cooperate in their mutual offices Gods glory, and the good of his people. The Rhetoricians relate it as a thing memorable, that the Roman 
n Fabricius discovered to Pyrrhus his Physicians' conspiracy. Plutarch in the life of Pyrrhus.  Captain, when the physician of an opposite king came to him, and offered to give his Master poison, and so to make a speedy dispatch of the wars, hearkened not to him, bound him, and sent him back to the King his master, to receive condign punishment of his treachery. And verily it was a brave resolution, that undertaking arms to try valour he would not vanquish by fraud. For he placed not honesty in the victory: but even the victory itself sought by dishonest means in a base manner, he reputed ignominious. But to let foreign testimonies go, and to come home to our own Moses, and other fare precedent monuments unto this: which being drawn out exceed no less in excellency, then in antiquity. The King of Egypt would not suffer the people of Israel to departed, Moses bid Aaron stretch out his rod over all the 
o Exod. 7.20.  waters, he stretched it out, and the waters of the rivers were turned into blood, and no man could drink thereof, they both sprinkled 
p Chap. 9.10.  ashes toward heaven, and there came a scab, and broke forth into blisters and bladders upon man, and upon beast, they brought down 
q Chap. 9.23.  hail mingled with fire, and thunder, to the destroying whatsoever was abroad in the fields throughout all Egypt, only in 
r Verse 26.  Goshen there was no hail. But when Moses besought the Lord for remedy against these evils, all things were restored to their former estate, the hail ceased, the ulcers were healed, the waters cleared. Pharaoh remaining still rebellious to God, the land was covered over with 
s Exod. 10.22. Moriebatur.  darkness for three days together; upon Moses lifting up his hands to heaven, The Egyptians had 
t Chapt. 11.5:  all their first borne slain, the Hebrews had all their children 
u Chapt. 12.27.  preserved. But to these calamities also did Moses put an end by his prayers.  
All these miracles performed he plainly, and without imposture, and this is his praise: his admiration that the punishments inflicted, were by the finger of God, solely working in his ministry, taken off even from the enemy. This exceeding meek, and gentle person, as it is written of him, knew for a 
x Numb. 12 3.  certainty, that the King would not keep touch: yet thought it his part upon request evermore to procure a removal of the plague, upon hurt received to bless, upon cause of just offence to remit. He cast forth his rod, and it was turned into a 
y Exod. 7.10.12.  serpent, which devoured the rods of the Egyptians, signifying that the word should be made flesh, which should evacuate the deadly poison of the cruel serpent, through his most gracious remitting and pardoning of sin. For, the rod is the plain 
z Heb. 1.3. & 9.4. Aaron's Rod.  word, regal, replenished with all power, and the 
a Virga enim est Verbum directum regale, plenum potestatis, insigne imperij.  ensign imperial.  
The rod was made a Serpent, because he that was the Son of God, was borne of God, took flesh of the Virgin, and was made man: who as the Serpent 
b Numb. 21.9. john 3.14.  exalted in the Cross: so he upon the Cross infused the medicine of his blood to cure all humane ulcers. Whence the Lord himself saith; As the serpent was exalted in the wilderness: so shall the Son of man be lifted up. There is beside another sign belonging to the Lord Jesus, which Moses did. For, he putting his hand into his bosom it was made as 
c Exod. 4.6.30.  white as snow, doing the same again, it was as his other flesh: which denoteth first the fulgor, and brightness of the divinity of the Lord Jesus, than the 
d Postea susceptionem carnis in qua fide credere omnes gentes, populosque oporteret.  assuming of flesh, in which it behoveth all nations, and people of the world by an assured faith to believe.  
Not without cause did he put his hand into his bosom, because Christ is the right hand of God, in whose divine and withal incarnate nature, whosoever believeth not shall be with Pharaoh scourged for a reprobate: who albeit he would not give credit to the signs, which Moses wrought by the hand of God, yet when the plagues lay heavy upon him for the mitigation of them, was compelled to 
e Thus the Lord mighty in power forceth them to stoop to his judgements, that regard not his precepts.  submit himself. Who was the means of mitigation of the judgements, but Moses? This was his honest dealing toward an enemy. Now toward his own people, how rare was the affection of his honesty, when for their preservation sake, he desired his own name to be expunged the 
f Exod. 32.32.  book of life? Tobias likewise plainly expressed a form of honesty, when he forsook the banquet prepared for him to 
g Tob. 2.4.  bury the dead of his own people; and invited the needy that escaped the 
h Vers. 2. chapt. 1.16.  sword, daily to his table: but most of all 
i Chapt. 1.18. Chapt. 7.11.  Raguel who being dealt withal about his good will in bestowing his daughter in marriage, concealed not her infirmities, lest thereby he might have seemed to circumvent her suitor. Therefore when Tobias the son of Tobias desired her to be given him, he answered, that by the law he had right to her as a kinsman, but he had given her to seven husbands, who all died. The just man was more jealous of another's harms, then desirous to bestow his own daughter. How briefly resolved he all questions of the Philosophers that might arise upon the point. They have three tractates concerning the faults of houses to be sold: whether namely, they ought to be kept from the knowledge of the buyer, or laid open: this man thinks not good to cover, no not so much, as the secret frailties of his own daughter. He affects not to move, but was moved for her. We need not doubt likewise of much more honesty in this man, then in them, because there is no comparison to be made between the cause of matching a daughter, and the matter of commerce for money. Let us further consider another thing, which being done in the time of our father's captivity, bore the prime beauty of honesty. For honesty is hindered by no adversity, but therein is more illustrious, then in prosperity. In the midst of bonds, weapons, flames, servitude (which to free men is more grievous than all punishment) amidst tormentors, the ruins of their country, the dreadful terror of the living, where such tragedies were acted, amidst the woeful beholding the 
l Maccabees 7.8.  blood of the slain, the care of honesty was not interrupted: but, when their mansions were converted into ashes, shined forth most gloriously in their affections. Their study was not to bury their gold, nor hide their silver, thereby to reserve it for their posterity: but in their extremest calamity they had an eye to the safeguard of their honesty. This was in price with them, together with their holy religion, and therefore for the preservation hereof, when they were to go into Persia, they hide the sacred fire in secret, 
m 1 Maccab. 1.19.  and solitary place, signing it with a seal, and covering it with silence, which is the surest guard. That the impure might not pollute, nor the blood of the slain extinguish, nor the ugly shape of ruinous heaps abolish, this was their sole endeavour. Religion the root, and crown of honesty, was that only, which by their captivity could not be wrested from them, rightly then did they fix their care upon it, rightly also did they forecast to fasten it upon their posterity. These, a long time after, when God put it into the mind of the King of Persia, to restore the temple in judea, and the lawful rites at jerusalem, returning with Nehemias', together with the offspring of these Priests, who had hid the fire of the Lord taken from the altar, lest it should have perished, coming to the place being a valley, in stead of fire, found thick water, which he commanded them to draw up, bring it to him, sprinkle it upon the wood.  
Thus then, which is to be admired, at the sun obscured before with clouds suddenly breaking forth with his bright beams, a great fire was kindled to the exceeding joy of them all, Nehemias' 
* Orabat Nehemias psallebant sacerdotes hymnum Deo usque quò consumptum est sacrificium.  prayed, the priests sung an hymn to God, so far forth until the sacrifice was consumed: which coming to the ears of the King of Persia, he built a temple, there, & many gifts were dedicated to it. It had the appellation of Nephthe, which is purification, and of Epathar given it by Nehemias'. It is found in the descriptions of jeremy 
n 2 Mac. 2.  commanding the posterities to take of this fire. This is the fire that fell upon, 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 sons of Aaron bringing strange fire were 
p Chap. 10.16.  devoured. The tabernacle, the ark, and altar of incense, were laid up also by jeremy, and the door stopped up. But this when some of them near him more curiously searched, that they might have noted they could not find, which when he perceived he told them to this effect, that the place should not be known until God should gather again his people, and mercy should be showed them: then should the Lord declare these things, than should his glory 
q Our Author in this relation of Nehemiah, and jeremy, out of the Apocryphal seemeth to be transported with the sway of the times, those being received of the Church. For in the time of jehoshua, and Zerubbabel under Cyrus, was the Altar set up, and offerings tendered Ezra 3.2.4. under Darius, Ezra 6.10.20. they kept the Passeover, oblations were offered in the reign of Artaxerxes, Ezra 8.35. which was 40. years after the first return 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 sign of God's presence 1 Kings 18.38. 2 Chron. 7.1. judg. 6.21. The time of Ezras return 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 years. But howsoever the application is good.  appear. We understand when the Congregation of the people should be, we acknowledge the same to be the propitiation of our Lord God, which he the propitiatour in his own person hath wrought by his passion. How can we be ignorant of this fire, when we read that the Lord jesus did baptise 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 sin. That fire was the type of the holy Ghost, which was to descend after the ascension, purging sins, inflaming the minds, and hearts of the faithful. Whence 
s jerem. 20.9.  jeremy 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 spoke diversity of languages, that they were thought for their nimbleness, and fluency therein, to be filled with new wine. But what may this import, that the fire was made water, and again, that the water stirred up fire, but the spiritual grace burneth by fire, and by water cleanseth our sins? For sin is both washed, and burned away. Hence the 
u 1 Cor. 3.13.  Apostle, the fire shall try every man's work what it is; and afterward, if 
x 15.  any man's work shall burn, he shall suffer loss, but himself shall be saved, but as it were through fire. This then as a type of future remission of sins descended upon the sacrifices. In the time of captivity when sin reigned it is hidden, but it is drawn out in the time of liberty: Howbeit it were changed into likeness of water, yet retained it still the nature of fire, that it might consume the sacrifice. And no marvel. For God the Father saith, I am a 
y Deut. 4.24. Heb. 12.29.  consuming fire, and they have forsaken me, the fountain of living 
z jer. 2.13.  waters, and the Lord jesus of himself; I came to 
a Luke 12.49.  send fire upon the earth, and I am the 
b john 4.1.4. & 7.27.38.39.  water of life: fire, to inflame the hearts of the hearers, and the drink of the water of life, to cool the thirsty souls. This is resembled in Eliahs' sacrifice, when he confounded 
c 1 Kings 18.23.  Baal's priests, whom he provoked to kindle their altar without putting to it ordinary fire. As for his own, when he had poured four barrels thrice upon the  offering, and wood, replenished the ditch round about it with water likewise, crying to the Lord, fire came down from heaven, and consumed the whole  offering. Thou, O man of God, whosoever thou art, art the sacrifice, consider therefore seriously, and in silence this work. For the blessed vapour of his holy Spirit descendeth upon thee, and burneth up thy sins. In Moses time the sacrifice which was consumed with fire, was a sacrifice for sin, 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 found in the original.  mortifying wholly of the old man in the Sacrament of baptism. The Egyptian is 
f Heb. 11.29.  drowned, the Hebrew rising again by renewment of the holy Ghost in the 
g 2 Cor. 4.16.  inner man, passeth through the red Sea without stumbling, as upon dry land. All the Fathers were 
h 1 Cor. 10.2.  baptised in the cloud, and in the sea. In the deluge all flesh 
i Gen. 7.  perished, but just Noah with his family were preserved: Is not the old man consumed, when this mortal is swallowed up of 
k 2 Cor. 5.4.  life, when, though the outward be corrupted, yet the inward man is 
l 2 Cor. 4.16.  quickened? Neither only in Baptism, 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 Satan, for the 
m 1 Cor. 5.3.  destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. A more prolix excursion in admiration of this mystery, while we study to open more largely the revealed Sacrament, may seem to be made: howbeit so fare 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 judg. 20.1.  tribes, when with one joint consent the 
o Chapt. 19.25.  violence offered to one woman, was in so bitter terms 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 marriage, in so much, that using the liberty of 
q Remanserat tribus sine ullo posteritatis subsidio nisifraudis necessariae accepisset licentiam.  necessary fraud, was found the only way of keeping the whole tribe from perishing?  
See into what straits sin doth thrust, either dying without offspring, or by unwarrantable course, making shipwreck of soul. Behold again that liberty of theirs proceeding from enforcement, was a retaliation of their intemperance, they took the Levites wife by violence, to the 
r Congruo intemperantiae supplicio non videtur vacare.  same are they in an exigent 
s Et revera dignum fuit, ut qui alienum contubernium solverant ipsi nuptiarum amitterent solennitatem. Harme do harm find, depriving another, they are deprived of their wives, using cruelty they reaped it.  constrained. And in truth it was worthily recompensed them upon their heads, that they who had made a breach in the marriage bed should themselves be debarred of the solemnity of Matrimony. But how is the history fraught with commiseration? There was a man a Levite which took to him a 
t Vir Levita acceperat sibi jugalem.  yoke-fellow, which by 
u Concubina à concubitu. judg. 19.8. baiom hachamishi, Hebr. the 5 day. This notwithstanding may not be untrue, for that vers. 9 there is vaiakom from the root kom, signifying & surrexit, which Tremel. rendereth tandem surrexit, and the Genev. afterward he arose. For this may seem to imply some more than five days, and so 7. according to our Author following the Sept. beside he departed not until the evening which belongs to the next day. For God began the creation with the evening.  companying together, I think to be called a concubine, (which as of old hath been) taking some offence went away from him to her father, thither her husband went after her to bring her again, where he feasted, and made his heart merry until the 
x Ibid. 19.8. Netoth of Natah declinare.  seventh day, when being earnestly dealt withal to stay, because it grew toward 
y judg. 19.24.  the declining of the day, yet would not be entreated: proceeding therefore on his journey, he came late to Gibeah of Benjamin with his yoke-fellow, and servant, where while they were refreshing themselves, the inhabitants compassing the house where they were, and striving to break in upon them, required after a lustful manner the Levite. To satisfy them the Master of the house offered rather than they should commit such villainy, his own 
y judg. 19.24.  daughter being a virgin, and also his guests the Levites yoke-fellow. The latter they took, and abused until the morning. Her Lord therefore took her up, carried her home, and divided her into twelve pieces, and sent them to all the quarters of Israel. Forty thousand therefore of them, wherein appeareth the great, and special regard they had to honesty, drew their swords even against their brethren, to revenge the injury of their impudent intemperancy: who at length prevailed against them, made them pay the price of their dearest blood for their incontinency, and burnt, as they justly deserved for their so strange burning in lust, their cities into ashes. Albeit they received at their hands two sore affronts, yet were they not stricken with 
z Tamen nec adversi metu belli procitus populus Israel.  fear, nor through the cross hazard of battle discouraged. But to avenge the violation of honesty, threw off 
a Vindicandae custitatis sequestravit dolorem.  dismal thoughts, rushed valiantly upon the spear's point, dint of sword, and dart, prepared with more effusion of their blood, either to wash away so great infamy, or utterly to spill it. But an honest cause never had a final doom, neither had theirs. Thus are the mighty stirred up for the preservation of honesty, neither are the weak wanting therein, but the very 
b 2 Kings 6.  lepers strive to keep it. There was a great famine in Samaria, being besie-by the Syrian host, a woman cried to the King, making report of the eating of her son, he threatened Elisha the Prophet as the cause thereof, as Ahab did Eliah, when himself was. But prophesying 
b 2 Kings 7.1.  plenty, which though it were not believed of the messenger sent to him being a prince, who was for his incredulity pressed to death, yet the four lepers remaining without the gates (for such must dwell apart) tasted of it to their exceeding comfort being affamished, and imparting the same honestly, and faithfully to the city, filled their fainting souls with incomprehensible joy.   

CHAP. XV. The praise of honesty is commended by the magnanimity of Ester, the fidelity of jonathan and Ahimelech.  
WHat did Queen Ester that she might deliver her own people, which was both a comely, and honest part? feared she the unlimited prerogative, or unbridled wrath of a mighty Monarch? said she 
a Ester 4.16.  not if I perish I perish? To be affronted by such a favourite as Haman, was enough to daunt the most warlike spirit. But an happy success was ever the companion of a good cause. Assuerus the great King of 
b Ipse rex Persarum ferox, & tumido cord, tamen decorum judicavit, indici insidiarum, quae sibi paratae forent gratiam repraesentare, etc. indici insidiarum for indictarum insidiarum such devises as admit no defence to be made against them.  Persia, though of a fierce, and swelling spirit, judged it a decency, not to deny her a boon in repealing that bloody decree, barring whatsoever plea to cross it, for delivery of the innocent, and free people from servitude, and the drawing out the nocent of such an unbeseeming and notorious devise to death. Treachery was devised not against her nation alone, but against her own person the Monarch's royal consort. She put her life into his hands to relieve her people appointed to the spoil, and he heard her request against him the second in the kingdom, and chiefest among all his favourites. For when he saw his fraudulent practices not only to derogate from honesty toward his subjects, but to be very dishonest even toward himself he assigned him a gibbet, that loved so well mounting to climb upon. A worthy precedent doubtless in a man of so high a rank, thus to patronage honesty. For that favour, that friendship is approved, which protectes honesty, and to be preferred truly above all the wealth, honour, and dominion, which this world can afford. To put that before which should follow after is to invert order. Friendship and honesty sort well together: but so that honesty have the pre-eminence, and friendship follow after it. Was it not the wisdom of 
c 1 Sam. 20.32.33.  jonathan thus to discern when he had so great respect to David's honesty, and piety, that for the love thereof he regarded not to retain his father's friendship, feared not his offence, avoided not the peril of death? For Saul his father was no ordinary person, but a King, and had the power of life and death in his hand. Was not the same in Ahimelech, 
d Chap. 2.6.  who to show himself hospital, to innocent David in his necessity, adventured to incur rather the King's indignation, then to give him course, & Nabal-like entertainment? Under the pretext of friendship to have betrayed him, had been the next devise to have acquitted himself, but so had he been worse than Doeg, who portending evil, yet pretended not this. Not neglecting the other he was sure of death, but to have affected this only, though he had never effected it, had been worse than death. The gripping hereof being over, the pain is past, but the brand of such infamy as cleaves to that, will never be removed.   

CHAP. XVI. Of the moderation to be kept in the conservation of friendship, 
a Aristot. Eth. lib. 8.  with which the volume is shut up.  
NOthing therefore is to be preferred before honesty, which notwithstanding lest it should be overborne with the sway of friendship, we are to heed what the scripture admonisheth, concerning Philosophical questions tending hereunto, we are to subscribe 
b Arist. lib. 8. Cap. 9 & lib. 5. Cap. 1. Plutarch in vita Coriolani, Themistocli, et Coriolano amicus contra patriam inventus est nemo Cic. de amicit. Coriolanus own mother. Volumnia was against him herein, Salus populi suprema lex est Idem lib. 3. de legibus The public good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fairer and more divine Arist. Eth. lib. 1. Cap. 2.  negatively: namely to such as these whether one ought for his friends sake to conceive any thing against his country, and again whether one ought to make shipwreck of his faith, to do his friend good, either in his substance, report, or person: The scripture saith indeed, A man that beareth false witness against his 
c Prov. 25.18. berehehu the root whereof is raha pascere because he is ones friend, that feedeth him. It is translated neighbour, and so it may indifferently be being incident to both.  friend, is like a hammer, a sword, and a sharp arrow: but consider what may be built upon it. For he reprehendeth not the testimony spoken against a friend, but the false testimony. What if for God's cause, what if for his country's cause, a man must be compelled to give testimony, ought friendship to prevail with him more than religion, more than the love of his citizens? Not so, but the truth of the 
d Rom. 3.7.8. For promoting the cause of a friend, country, religion, falsehood must not be used.  Testimony is to be sought after, lest one friend, which by his faith given aught to absolve another friend, should by his treachery desire to entangle him in a snare So then a friends eye must be always fastened upon the truth, neither gratifying the nocent nor beguiling the innocent. 
e Mat. 18.15.16.17.  Verily if he must needs bring in his witness, what he knoweth to be amiss in his friend, he ought to admonish him of it 
e Prov. 27.5. Levit. 19.17.  secretly, but if being admonished he will not amend, to reprove him openly. For corrections are good, and for the most part better than silent friendship. Howbeit thy friend think himself hurt, yet rebuke him, yea though the bitterness of reproof wound his soul, yet fear thou not until thou conceive some better hope of him, still to rebuke him. For the wounds of a friend are better than the kisses of a 
f Adulantium oscula Ibid. ver. 6. or of an enemy flattering, quam fraudulenta oscula odientis Vulg. Venahtaroh hatar Heb. orare.  flatterer. Wherefore correct thy friend when he is in an error, as for thine innocent friend in no wise forsake him. For friendship ought to be constant. 
g Eccles. 6.15.  We must therefore persevere in our affection: we must not in a childish manner and an unsettled judgement change our friends. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. ver. 16.  Open thy breast to thy friend that will be faithful to thee, 
i This is added for there is no more in the orig. interlineall.  whereby thou mayest receive comfort from him. For a faithful friend is the medicine of life, and a special favour of him that is immortal, the weight of his worth is unvalueable, he is a fortress of strength; whosoever findeth him findeth a treasure. Esteem thy friend as thine equal, neither think it any discredit to prevent him in whatsoever good office. For friendship harboureth no pride, she knoweth her not, regardeth not her high looks deeming ignorance of her acquaintance to be the mother of virtue. Likewise pride's companion disdain is out of her Element. Therefore the wiseman 
k Ecclus. 22.23.25.  saith, 
i Amicitia nescit superbiam,  be not ashamed to salute thy friend; forsake him not in his necessity, be faithful, be steadfast to him in his poverty, because friendship is an help to the life of man. Wherefore, as the Apostle admonisheth, bear ye therein one another's 
l Gal. 6.2.  burden. He speaketh it to those that are joined together in the same bond of love: For if the prosperity of a friend be benefit to his well-willers why should not they again lend their helping hand to him in his adversity? We must where true friendship is, help by our counsel, by our labour, by suffering together in our affections: and if necessity requires, by enduring whatsoever, be it never so bitter, in the cause of our friends. He that shall stand in the defence of the innocency of a friend, must content himself for the most part to get thereby hatred, and many times to be traduced, and depraved. When he is rebuked, and accused of an adversary, if offence be taken against thee thou resisting, and answering for him, repent not, because this is the voice of a just man; Howbeit 
m Etsi mala mihi evenerint propter amicum sustineo.  many evils befall me for my friend, yet still I bear it. For a friend is tried in 
n Prov. 17.17. As the Lord's opportunity to show mercy is man's misery: so in some resemblance of his great Master, is the trial of every good servant of his toward his friend, seen in the time of adversity.  adversity: in prosperity all are friends.  
But as in adversity the patience, and forbearance of a friend is necessary: so answerably is his authority congruent to reprove, and take him down in prosperity, when he sees his friend to have too high an opinion of his own worth, and his mind swelleth with insolency. This order was inverted in jobs friends, and therefore in his calamity; he cries not upon them without cause, O my 
o job 19.21.  friends take pity on me, take pity on me. For it is not the voice 
p Non abjecta vox ista est, sed censoria.  of an abject, but of one justly censuring their overmuch harshness, and unjust condemnation. When he was wrongfully burdened by them, he answered, take pity upon me my friends: that is, it behoved you to deal mercifully with me, but in stead of extending compassion toward me, as ye ought, in my misery ye oppress me with your speeches, and impugn me daily. 
q The author's admonition to his sons in the case of friendship.  Learn ye, O my sons to avoid the like offence, and preserve ye carefully with your brethren, not such pretended, but that 
r 1 Pet. 1.22.  true friendship tending to perfection, which is already begun, which to consummate is to come to the 
s Math. 22.40. Rom. 13.10.  compliment of all duties, and to attain to the 
t 1 Cor. 12.31. & 13.13.  top of all graces. Labour ye to know more perfectly what is the sweetness of Christian friendship, how great, and how graceful the fellowship of the Saints. A chief solace surely is it, and of inestimable price in this sorrowful pilgrimage to have one to whom thou mayst safely lay open thy breast, participate thy secrets, commit thy estate, and life itself; he will rejoice with thee in thy welfare, suffer in thy tribulation, How fast, how ineffable, how inviolably chained together was that friendship of the three 
u Dan. 3.19. No less was that of holy David, and jonathan, witness that elegiacal hymn, 2 San. 1.26. Woe is me for thee my brother jonathan, very kind hast thou been to me: thy love to me was wonderful, passing the love of women. Yet david's own exceeded his, 2 Sam. 20.41.  Hebrew children, whom the fearful devouring flames of the seven times heated furnace was not able to divide?  
A good hearing, 
x The name Jesus in St. Bernard is honey in the mouth, music in the ear, a joyful shout in the heart.  music for the ear, and melody for the heart is it where it resideth, as in these two: 
y 2 Sam. 1.23.  Saul and jonathan were lovely, and pleasant in their lives, and in their deaths they were not divided. This is the fruit of friendship, not that faith for the sake of friendship should be forsaken: for he 
z Non potest homini amicus esse, qui fuerit Deo infidus.  cannot be a friend to man, who shall be unfaithful to God. Friendship 
a Pietatis custos amicitia est, & aequalitatis magistra.  is the guardian of piety, the Mistress of equality, that the superior may show himself equal to his inferior, the 
b viz. in friendship.  inferior to his superior. Where is disparity of manners, there cannot be friendship: and therefore for such among whom is disagreement to seek to 
c Idem velle, idem nolle firma amicitia est.  accord therein, aught to be a grace, and crown to them both. In the case of friendship between a superior, and an inferior, if the matter require, let neither authority be wanting to the inferior, nor to the superior humility: Let the superior hear his inferior, as his compeer, and equal, and let the inferior admonish him as his friend, chide him also if there be just cause, but with a charitable affection, and without all desire of ostentation. Bitterness in admonition which is as gall, and wormwood, contumely in objurgation, which is little better than a sarcasme, or scurrility ought to be avoided. For as friendship must fly from flattery: so must it be estranged from 
d Which is the mother of contumely.  insolency. For what 
e Quid est amicus nisi consors amoris?  is a friend but a fellow-partener of thy love, on whom thou mayst fix thy mind unremovably, set thine heart, apply, appropriate, so infert thy thoughts to make one of 
f Another in person, the same in affection.  two, to whom thou mayst commit thee, as to another the same, from whom thou mayst dread nothing, desire nothing dishonest for thine own commodities sake. For friendship is not to be valued by 
g Non vectigalis amicitia est, Arist. Ethic. l. 8. Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friendship is either a virtue, or of near affinity with it.  revenue, not by wealth, but by that is of true worth; Because friendship is a virtue, no gain, but the gift of grace, no 
h Nec licitatione preciorum, sed concertatione benevolentiae.  beating prizes, but heating the affections, that benevolence may bud forth. Hereupon it is, that for the most part the friendship of the poor is better than of the rich: and that oftentimes the rich are without friends, when the poor have them in great abundance. For that is not true friendship where is deceitful flattery: such as is the assentation of the most part, seeking thereby to hold themselves in favour with the rich. But this is the poor man's happiness, and prerogative above the wealthy, no man 
i Erga pauperem nemo assentator est.  flattereth him, where he findeth favour it is in truth, neither needs he fear losing, because lodged in the heart of his lover, nor envy, because she always taketh an higher flight. How precious a jewel friendship is, doth no way better appear, then for that it is as well angelical as humane. Whence the Lord Jesus most graciously, and with a most keen edge of speech to stir up devotion: Make ye 
k Luke 16.9.  friends of unrighteous mammon, that when ye shall want 
l That which our author here understandeth to be meant of the Angels, the new writers who follow St. Chrys. and Theodoret interpret to be the poor, St. Augustine the Saints, Qui sunt qui habebunt tabernacula aeterna, nisi Sancti Deo? Et qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiae serviunt, & eye quibus opus est hilariter administrant. In Gen. C. 3. in haec verba, & erant nudi Adam, & mulier ejus, & non pudebat illos.  they may receive you into everlasting habitations. It is he himself according to his own testimony, that of servants hath made us friends, ye are my 
m John 15.14.  friends if ye do whatsoever I command you. He hath given us herein a form of friendship which let us follow: namely, that we do the will of our friend, that is, that we open whatsoever secrets we have in our 
n The riches of God's grace whatsoever they be, which he hath bestowed on us, let us open our breast, and impart them to our friend.  breast to our friend, & that we be not ignorant of his secrets. Thus let us reveal the hidden things of our heart to him, and he to us. Therefore, saith he, I have called you friends, because all 
o Multa dicuntur in scriptures tanquam facta sint, cum in fpe adhuc esse intelligitur. Aug. Ep. 57 reciting this place for witness among others; his reason is, because our Saviour saith elsewhere, I have many things to say unto you which you cannot carry away now. Omnia nota fecit eyes, quae illi poterant audire, & quorum erant capaces, Theod. Non revelavit Apostolis omnia, neque ad hoc venerat, ut redderet eos omniscios. Musculus. He that will be in friendship with God, must submit himself to his will. This is to be desired, to be required in faithful friendship: amiable, and graceful evermore is it, wheresoever it resideth. Sit neque quisquam detestabilior quam qui amicitiam laeserit.  things whatsoever I have heard of my father, I have made known to you. Wherefore whosoever is a true friend concealeth nothing, but revealeth all, poureth out his whole mind, even as the Lord jesus did effuse out of his sacred breast in all plenitude the high, and hidden mysteries of his heavenly Father. Therefore he which doth the commandment of God is his friend, and under this honourable name is received of him into his family.  
To be a friend, is to be of the same mind with him to whom thou professest friendship, because there is always unity of mind in true, and constant lovers, which in one word is called Unanimity. Let nothing be more disastrous than the detestable instrument, which cuts the cord that binds together in one the minds of two. And it is worthy the observation, that where this breach is made it grows from 
p The antithesis hereunto is benè mutuis fidum pectus amoribus, Horat. Carm. lib. 2. odd. 12. Vnde in proditore Dominus hoc gravissimum invenit, quo ejus condemnaret perfidiam, quòd gratiae vicem non repraesent ârit, & convivijs amicitiae venenum miscuerit. This had been gross, and course glozing at the ordinary feast of the Passeover: but the Lamb in presentation being there now in person, it was too too palpable and pestilent.  ungratefulness. Hence was it that the Lord found nothing so heinous in the traitor, whereby to condemn him of perfidiousness, as for that he received from him no intercourse of love, but a mixture of poison with the feasts of friendship: no hearty affection for effects of greatest consequence, no pious duty for manifold deserts of highest moment: but an hard, and unheard-of measure of treachery for trustiness, of virulent maliciousness for the white, and pure milk of innocency. Not without special cause therefore in the mouth of the Prophet, lively shadowing in his Achitophel, this requital is he thus Checked; But thou, O man, of 
q Psal. 55.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept.  one mind with me in religion, and going together into the house of God as friends, chief in my counsel, and always partaking the daintiest dishes of my secrets. That is to say, it cannot be endured, that thou being an unanimous, and bosom friend shouldest bear a viperous appetite to hurt him, who hath heaped upon thee so much grace. Surely if an adversary had done me this mischief, I could have borne it patiently, if it had proceeded from a professed enemy, I could have hid myself. An enemy may be, but a friend lurking secretly may not be prevented. We take heed of him to whom we commit not our counsels, but of him to whom we commit them we cannot beware. Wherefore, that so he might aggravate the envy of the sin, he said not, thou art my servant, thou art mine Apostle, but, thou art mine in one mind, mine affianced friend. That is, thou art not a betrayer of me, but of thyself, because where is unanimity, we two being thereby made one, thou thrustest in enmity, and so destroyest as well thyself, as me. The Lord himself when he was displeased with those three 
r This seems to be of as uncertain truth, as that of the three wise men of the East, neither doth this allegation, howbeit a received opinion, make it certain: the tables at Collen of the three Kings of the East do not warrant that. For Dionysius Carthus. de Epiph. Dom. Who was both able, and willing to say much for it, yet mark how doubtfully he speaks: Quidam dicunt, quod Magi isti regnaverunt in Arabia minori: veruntamen veriùs dicitur, quòd fuerunt de Perside, & sic Chrysostomus super Math. fuerunt viri orientales de Perside, dicti Magi, id est, Sapientes. In like manner concerning this. The three friends of job to be Kings, there is no sure ground for it: Amici job, quem quasi regem circumstante exercitu venerari seliti sunt, in sterquilinio sedentem deridebant. Rupertus de operibus Spiritus Sancti. l. 2, C. 10. he saith not that they were Kings, bus that they worshipped job as a King. Where should they be kings? the same Author denies job to descend of Esau, of whose stem were kings, and saith that he came of Nahor Abraham's brother's son Hus, Helui the fourth man to come ot Buz another son of Nahor upon Gen. C. 2.22. of whom proceeded no king at all.  Kings, because they rendered not to holy job his deserved 
s job 42.7.  honour, chose rather upon their submission, to steal them a Commission of remission at his supplication as their 
t Howsoever in their prime purpose those three were his friends also: yet accidentally, and upon the point of misprision back-friends.  friend, then at their own, that so the 
u job 42.8.  indulgence for their sins being pronounced by his mouth might be the suffrage of the reconcilement of their friendship. The voice therefore of his 
x Ibid.  prayer, not 
y Mal. 1.7. because polluted, but his person. ibid. v. 9 etc. Gen. 4.4. and his priesthood as Melchisedeches Gen. 14.18. being a type of the Messiah mediatorship.  their own 
z Itaque rogavit job, & Dominus ignovit. Their atonement must first be made with job, whom they had offended, then would the Lord have respect to their sacrifice: which also must be tendered to the Lord by him, sanctified by his supplication. For so, and not otherwise would the Lord pardon them, Math. 5.24.  was accepted. Their own insolency stood as a bar against them: his friendship regained, must be as a door to give them entrance to the throne of mercy.   
FINIS.   

The Epilogue being a summary catalogue to his Sons, which is so compendious, that except he should have said nothing, he could not have said less: so complete, as nothing more could have been in many lines delivered.  
THese things have I recommended to you my Sons, that ye might have them in perpetual memory, and imitation: which whether they may be for your profit, experience shall prove. In the mean time they will bring you all kind of precedents in much plenty. For well-neare all the examples of the ancients in sacred Scripture, very many also of their divine sayings are comprehended in these three books: so that although the speech be not of that grace, and excellency may be expected, yet the antiquity of things laid down in the holy Bible briefly expressed, and pregnantly applied therein to every several point, may yield you being carefully observed no small instruction.   

An admonition to the Reader.  
THE difficulty of this task of translation (Christian Reader) is not well known to any, but to such, as have throughly tasted of it by experience: The translation of the fathers is rare, and such as hath seldom been undertaken and least of all of this our author, because of the abstruseness of his style. For neither is it 
Non flaccidus, nec humilis. Erasmus.  languishing without vigour, nor poor, 
Hierom de Spiritu S to.  and naked, but as it is worthily answered by the 
St. Augustin.  worthiest divine in his behalf though it be more demisse, yet such as well sorteth with those great, and deep mysteries. But even there, no less than elsewhere, when the matter requireth it, and chiefly in his books de viduis et virginibus, he hath his aculeos, pricketh forward the reader to try his wits, and beat his brains not a little to find out his meaning: and so it fareth with us in this piece of work. If any man make a question hereof, let him read over the last chapter of the first book or that against 
Which hath been the cause that extraordinary pains hath been spent about it both to clear the many difficulties therein & to enlarge the argument.  Symmachus, and accordingly pass his verdict concerning the residue. He breaketh not out into tragical passions with Hierome, and Hilary, but goeth on in an argute, and sharp, pleasantness 
Est quem non omnino sine causa mellistuum Doctorem vocant. Erasm.  of speech: the whole frame whereof is checker-worke like a great deal of matter wrapped up in a little room, which is Senecaes' high delight. Some times the whole furniture of his collections, is altogether sententious, Epiphonema is frequent with him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the one is powerful to pierce the conscience, the other implicate, to set wits on work, the one quick, and acquaint, the other curious and cunning, which the more intricate it is, the more acceptable is it reputed. Pithy, persuasive compendious above all other forms of speech are interrogative points: of these almost are his whole volumes compounded. He is full of piety, and divine mystery in all variety every where, but especially here, where occasion is offered him to touch all sorts of moral subjects, which was one principal inducement to move me to pitch my labours upon it, as a prime work: yet so, that this part likewise is covered oftentimes with the mists, and cloud of much obscurity, and 
The cause of obscurity is his conciseness according to that of the Poet, dum brevis esse laboro, obscurus fio, which to clear, and to make the text more evidently to cohere together, was an inducement to the many and more large marginal notes.  the sense so shadowed, and cast over eftsoons throughout the same: that some Ariadne is still wanting to get Theseus out of the straits, some Aaron to lay out more clearly Moses meaning. What is done herein, I submit myself to the censure of the learned, nothing regarding the virulent tongues of the enemies of all such pious endeavours. I was not so careful at the first evermore to tie myself strictly to the words but rather to the meaning, 
Non verbo verbum curabis reddere fidus Interpres; nec desilies imitator in arctum, Horat. in Art Poet. may give some liberty of enlargement in point of obscurity. Yet I know that the extremes lie on both sides, which is the cause of the often putting down his words in the margin in his own tongue, that thou mayest the better perceive it, and bear with me, choosing rather to retain them though they may seem harsh & strange then not to hold me narrowly to what I undertake: that of St Hierome which followeth, is not against this, but against the taking the Scripture always according to the literal sense, as for example in the participation of the Sacrament of the supper. For who so take it deceive themselves. Qui verbo tenus corde ficci et ment aridi sacris participant donis, lambunt quidem petram, sed inde mel non sugunt Sic Cypr. sermone de caena Dom.  nor altogether to the sentence but to the sense, as now I have been upon a second review. And St. Hieromes' rule for the Scriptures, which our father plentifully citeth, hath been my drection in this course, 
Super Epistol. ad Eph. lib. 1. Let us not think the Gospel to consist in the words of the Scripture, but in the meaning, not in the upper face, but in the marrow, not in the leaves of speech, but in the root of reason.  Non putemus in verbis scripturarum esse evangelium, sed in sensu, non in superficie, sed in medulla, non in sermonum folijs, sed in radice rationis: and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theodoret of the same subject to the same purpose, the word of God 
Aug. lib. 1. super Gen. Cap. 169. Tom. 4.  foolishly understood is not the word of God I have studied rightly to understand my author, and have rendered him thereafter: so that he hath lost little I hope of his beauty in the substance, though peradventure coming forth in a new and unwonted suit stripped of his ornaments of a better dialect, and thrust out of his own element, he may seem to be another, and not the same. I have added a supply to some few chapters, and likewise to some few points partly from other places of his own works where I found him more plentiful to that purpose. He following the Septuagints, I have laboured, as appeareth eftsoons in the margin, to reconcile the same with the Hebrew. Neither is the difference much between these being advisedly observed. Melancthon out of his maturity of judgement saw it to be so, and that in the materials they both agree. Likewise acute and judicious junius by invincible arguments convinceth it to be so in his paraphrase. The mouth of the fathers, ˡ and mirror of Antiquity next to the Primitive easily reconcileth the great difference between the Hebrew, and Greek texts 
jon. 3.4.  concerning Nineves destruction. One text hath after forty, the other after 3. days, both may be true saith he, that in the appearing of our Lord jesus Christ, sins might be understood to be dissolved, and abolished, who 
Rom. 4.25.  was delivered to death for our sins, rose again for our justification. For the appearing of our Lord is known to be both in the resurrection, and ascension, whereof the one was after three days, the other after forty. Let us not say therefore one of these to be false, neither let us be litigious herein for one interpretation against another, when both they which interpret out of the Hebrew do confirm unto us, that to be written which they deliver us, and when also the authority of the Septuagints, which we have commended to us by divine 
That miracle was that the 70. being shut up apart by the appointment of Ptolemy Philadelph King of Egypt, in so many several celles. Nihil alicujus eorum codice inventum est, quod non eisdem verbis, eodemque verborum ordine inveniretur in caeteris. Aug. de doctr. Chr. lib. 2.  miracle wrought at the same time, is by so great antiquity established in the churches. A great number of other places, and differences doth he 
Idem eodem lib. et Cap. & Eus. Hist. Eccles. lib. 5. Cap. 8. Ex Irenaeo, who reporteth the same of Esdras his restoring again, the former prophets, lost in the captivity, through divine instinct.  reconcile.  
2. There is a prejudicated opinion among too many in our age, that the ancient fathers cannot easily be refined from the dross 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Clearchus apud Athenaeum.  of sundry errors, and therefore they distaste, or at least distrust, and suspect whatsoever proceedeth from them. It is strange that the name of a Father should work such contrary effects to that it importeth. For what else doth it import, but a leader, and guide in the way of verity, and piety. Next to the foundation of the prophets, and Apostles, are the Fathers, and Counsels in their times for 600. years after Christ produced of the worthies, and walls of our church, as vouchers of our doctrines. The learned interpreter of the scriptures so plentiful allegations in his institutions, and commentaries out of them, the delight, and felicity that many of our best divines take in citing them, and others though more secretly, yet sensibly enough, the weight of their reasons rules, directions, persuasions, sentences are sufficient, would they be persuaded, to yield them satisfaction: yea, to regain to their perusing, their diligent care, to their name, their love, and good liking.  
3. Tully's offices though a common book, yet being of no common utility in the matter of morality, our author imitateth as no less profitable in the study of divinity, and of so excellent use to the Church of God, that he placeth it in the 
Primus hic tomus continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, quae admores Christianorum instituendos faciunt: quorum oportet primam esse curam. Erasm. His works of a later edition printed at Rome in an other order, derogate nothing from what was precedent.  frontispiece, as of most respect, of his large volumes.  
4. The Fathers of the Latin Church 
Anno Dom. 179. Euseb. setteth down the French Martyrs commendation of him to Eleutherius Bish. of Rome. Is omnium doctrinarum curiosissimus explorator, inquit Tertullianus.  Irenaeus, who flourished at Lions; under the Emperor Verus, 
Anno Dom. 202. Famous for his Apology, which he wrought for the Christians, Eus. l. 2. c. 2.  Tertullian a Divine of Carthage, who flourished under Severus; 
A. D. 254. Euseb. l. 7. c. 3.  Cyprian B. of Carthage, who flourished under Decius, and was chief in the Synod held in that City; 
A. D. 310.  Lactantius famous for his institutions under Dioclesian, and 
He wrote 12. books of the Trinity, and therein among other things, being a man of singular eloquence, confuteth the arguments of the Arians against the Canon of one substance. Soerat. l. 7. c. 8.  Hilary B. of Poitiers under Constantius, were ancienter than 
Who was chosen B. of Milan 378.  St. Ambrose: but because they were all touched with some heresy, as Chilianisme, or Montanisme, or rebaptisation he is in more account, and the first of the four renowned: and because most orthodox next in estimation, after the first four general Counsels, to the sacred Scriptures, or as they use to speak, to the four Evangelists. He was the 
Grandem illum caetum in Ecclesiae sagenam pertraxit.  converter of St. Augustine himself to the Christian faith. Evermore striveth he to prove his documents out of the 
Quem mihi dabis, qui pari synceritate tractet sacras literas, qui cautius vitaret suspecta dogmata? Erasm.  Scriptures, wherein he is very 
Howbeit giving those of his own collection the prime place, I have seconded them with others of like tenure: but as for the full length of the story of Scripture, which he much useth, and no less of his citations, though very rarely, I tie not myself expressly, but summarily.  frequent, and skilful, acute to gather the true sense, careful to make the best use. Of great gravity, and authority was he in his government, austere in his discipline, not only a bitter enemy to sin, but a courageous executor of the laws of the Church against it without partiality, even upon the person of the Emperor himself: powerful in his doctrine to persuade, and in his life adorned with rare endowments of nature, art, and virtue to win to godliness. He held his Episcopal estate under Valentinian, and Theodosius, to whom, together with all the Clergy, 
Ipsum Ambrosium foelicem quendam hominem secundum seculum opinabar, quem sic tantae potestates honorarent. Aug. Conf. l. 6. c. 3.  Nobles, and Commons professing the Christian faith, his word was an oracle to convince the conscience, and pull down the wilfullest sinner, and most obstinate heretic upon his knees by way of submission. 
Faveat Roma, quae genuit Ambrosium, Erasm. in Epist. ad Alasc. Posito in administratione praefecturae Galliarum patre ejus Ambrosij, natus est Ambrosius qui infans in area Praetorij in cunabulis positus, cum dormiret aperto ore subitò examen apum adveniens faciem ejus, & ora implevit; and therefore he might be borne in France.  By Nation was a Roman made Precedent of Liguria, Prelate in 
Lombardy.  Insubria, worthily reputed a chief Doctor of the Christian world. He spent his labours in preaching at Milan, but wrought for the benefit of all, and for us of this Nation, even the most ignorant among us, when he is now made speak, through the 
Wisd. 8.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reacheth from one end to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerfully, and disposeth of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitably: which the Lord thereby bring to pass herein.  providence of Almighty God, in our English tongue.  
5. I have waded the deeper in this river of the author's commendation, who as Nilus watered the Egypt of his time, albeit nothing to the Ocean of his deserts, to draw thee to his love, and thereby, through reaping the benefit of his godly labours to the more gainful mart of thy soul: and above all to his love, that is the author of all grace, the sovereign good, and souls only solace, which is the upshot of all holy studies, according to the sacred Epiphoneme of his most proficient disciple, which were it imprinted in the hearts of all professing Christianity, would make a heavenly melody. O my 
Aug. in Manuel. Cap. 24.  soul, saith he, inammeled with the image of God, redeemed with the blood of Christ, espoused by faith, endued with the spirit, adorned with virtues, deputed with the Angels, love thou him of whom only thou art loved.  
6. But out of the depths 
Ambrosij Lib. 5. Hexam. Cap. 25. Devota ad Dom. I. C. deprecatio cum clausione 5. diei.  of thine undrainable love have thou respect to us (O Lord Jesus) that we may call to mind every one in his own particular his manifold transgressions, water our couch daily with the tears of repentance for them: and so suing in the deepest contrition, and lowest submission joined with amendment of life at thy mercy seat, may find remission. Whatsoever fault hath crept into this work, O Christ pardon it. Thou hast vouchsafed to make me a dispenser of thy heavenly mysteries, we of the ministry are all thy messengers, but not 
Ex libro ejus 5. cap. 1. de fide.  equally all, because thou hast bestowed thy gifts according to thy good pleasure. We are all (O Lord) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6.1. Chrys. in his Tractat on the shepherd, and sheep.  coworkers together, blessed is he that bestoweth his talon to the best advantage. Blessed is he that buildeth upon the foundation of faith in thee, gold, 
1 Cor. 3.  silver, precious stones. If our diligence satisfy not men, let it suffice, when we shall render our account to thee, that we have done our best endeavour. Make them that read this, learn, being purged thereby with the working together of thy sacred spirit from their corruptions, to shine as gold tried in the furnace in the beauty of holy duties. Thou art the good Samaritan, cure the wounds of the people, power in wine, and oil, heal the breaches of the land. It is overwhelmed with vanity, covered with injustice, it swarmeth with intemperance, lieth naked, and is stripped of zeal, fortitude, courage, and constancy, in the cause of the maintenance of thine honour, of sincere doctrine, virtuous life, true practice after much profession, many religious exercises, and perusing multitudes of godly books. We acknowledge that this increaseth our sin, heapeth an heavier judgement upon us, withholdeth thy love from us, and incenseth thine indignation, when we bring not forth answerable fruits. Add therefore we beseech thee (dear Saviour) the fire of thy Spirit to warm our affections, and by the flames thereof so kindle our spirits, that we may be moved forward with a fervent affection in the way of a pious conversation abounding in all manner of good works for the great glory of thy Name, the credit of our profession, the continuance of thy Gospel, the turning away of thy judgements long threatened, yet hitherto in thy unspeakable mercy withheld from us. And because of thine inexplicable love toward us, and merits above that we are able to ask, or think, with thy heavenly Father for us, our humble duty also binding us thereunto, stir us up through the fervency of the same spirit of strength, to seek continually at thy merciful hands by hearty, and earnest prayer, the increase of thy special blessings upon thine anointed, the breath of our nostrils King Charles, with his royal consort, upon Prince Charles, the rest of the royal Progeny; the Princess Palatine likewise, and her Princely issue; upon the house of Levi, and the whole Commonweal of this kingdom from the highest to the lowest. Incite us we instantly pray thee in the last place, but not with our least, but best remembrance unto all thankfulness for thy primary mercy unto us for the same, our most religious, and virtuous jehoshaphat, & the continuance of the precious jewel of thy Gospel under him our gracious Sovereign. Cause us in sincerity of soul, in a burning desire, and endeavour to render for both these (than the which nothing in the world can be greater) not unmindful of whatsoever benefit beside, to thee our only Redeemer, with the whole undividable most sacred Trinity, one in Nature, three in Person, (infinitely worthy to receive of the whole family in heaven, and earth, of Angels, men, and all creatures,) everlasting honour, and glory immortal praise, and benediction. Amen.   

The translation of St. Cyprians Epistle ad Cornelium fratrem, being then B. of Rome, de sacerdotibus reformandis.  
IN deuteronomy 
Deutr. 17.22.  the Lord God speaketh, saying, And the man that will do proudly, and not hearken unto the Priest or judge, which shall be in those days, even that man shall dye, and all the people when they shall hear it, shall fear, and shall do no more wickedly. In like manner to 
1 Sam. 8.7.  Samuel, when he was despised of the jews; they have not despised thee, but they have despised me. The Lord likewise in the Gospel: 
Luke 10.16.  he which heareth you, heareth me, and him that sent me, and he that rejecteth you, rejecteth me: who rejecteth me, rejecteth him that sent me. And when he had cleansed the leper: 
Math. 8.4.  go, saith he, and show thyself to the priest. And afterward in the time of his passion, when he had received a stroke 
John 18.22. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by a servant of the high priest, and when he had said to him, dost thou so answer the high priest? The Lord against the high Priest answered nothing contumeliously, neither from the honour of the priests detracted any thing, but vindicating rather, and showing his own innocence. If I have evil spoken, upbraid me of the evil, but if I have well spoken, why smitest thou me? Also in the Acts of the Apostles blessed Paul, when it was said to him, 
Act. 23.4.  Dost thou so charge Gods high priest in reviling him? albeit the Lord being now crucified, they began to be sacrilegious, impious, and bloody, neither did retain at this time any of the priestly honour, and authority, notwithstanding thinking upon the very name itself, howbeit void, and being a certain shadow of a Priest, was afraid: I knew not brethren, saith he, that he was the high Priest: For it is written, thou shalt not speak evil of the ruler of thy people. When these so great, and such like, and many other examples do go before us, whereby the priestly authority is strengthened by divine verdict, what manner of persons dost thou suppose them to be, who being enemies to Priests, and rebels against the Church Catholic, are neither terrified with the threatening of the Lord forewarning them, neither with the vengeance of the judgement to come: 
Heresies and schisms, whereupon they grow up.  For neither have heresies risen, or schisms sprung up from any other ground, then from hence, that obedience is not given to God's Priest. Neither one Priest for the time, nor one judge for the time is thought to be in Christ's stead: to whom, if according to magisterial office divine, the universal brotherhood would dutifully submit themselves, there would be no moving at all against the College of priests: no man after divine judgement, after the suffrage of the people, after the joint consent of the Bishops would make himself a judge, not now of the B. but of God. No man in the breach of the unity of Christ would rend asunder the Church: no man pleasing, and swelling apart abroad, would build up a new heresy: unless, if there be any of so sacrilegious temerity, and reprobate mind, that he may think a Priest to be made without the judgement, and ordinance of God, when the Lord saith in the Gospel: ᵍ are not two sparrows sold for a farthing, and neither of them falls to the earth without the will of your Father? when he saith, not the least things to be brought to pass without the will of God, can any one imagine the chiefest, and greatest matters to be done in the Church of God, he no way knowing, nor permitting the same, and the priests, that is to say, the Lords stewards, not to be assigned by his own sentence? That is not to have faith whereby we live, 
By the disposition of God all things are governed.  namely to give honour to Christ our Lord, and God, by whose birth, and arbitrement we know, and believe all things to be ruled, and governed. Clearly it appears Bps. which are without the Church, not to be made by the will of God, but against the disposition, and tradition of the Gospel: so the Lord himself puts down, and speaks in the twelve Prophets: they have set up a King, 
Hos. 8.4.  but not by me.   

An Index of the context of Scripture which occasionally are expounded in this Volume, not otherwise. For the number of them in the whole arises in exceeding great quantity. The figures before the Text declare places of Scripture: those after where they are found in the work itself. What is prefixed afterward for instruction to the Alphabetical, must also be a direction here for the searching them out every one in its due rank, that so it may appear how they are opened, and applied to their proposed ends.  

The old Testament.  

Genesis.  
1.33. GOd saw all things that he had made, and they were exceeding good, Fr. p. 3,  
2.10, 11, 12. And out of Eden went a river to water the garden, from thence it was divided, and became into four heads, Pishon, Gihen, Tigris, Euphrates, Intr. p. 2.  
2.24. They both shall be one flesh, and one spirit, Off. l. 1. c. 32. p. 81.  
6.5. God saw that the wickedness of man's heart was exceeding great in the earth, etc. Fr. p. 14.  
10.9. He was a mighty hunter before the Lord, Pref. in lib. 2.  
12.1. Get thee out of thy country from thy kindred, etc. Off. l. 1. c. 22. p. 52.  
47.18. But when the year mas ended they came again the next year, Off. l. 2. c. 16. p. 42.   

Exodus.  
12.11. Thus shall you eat the Passeover with your loins girt, Intr. p. 3.  
16.12. He that gathered much had nothing over, etc. Off. l. 1. c. 30. p. 73, 74.  
20.26. And the second row shall be an Emeraud or Carbuncle, Intr. 2.  
20.26. Neither shalt thou go up by steps to mine Altar, lest thy filthiness be discovered, Off. l. 1. c. 18. p. 41.   

Numbers.  
3.45. Et erunt mihi Levitae, etc. The Levites shall be mine.   

Deuteronomie.  
33.8. Give to the Levite thy Urim, and Thummim, Off. l. 1. c. 50. p. 125.   

Samuel.  
1.10.10. Is Saul also among the Prophets? Off. l. 1. c. 29. pag. 68  
1.28.1. And it came to pass in those days that the people of other nations, etc.  
2.18 21. Then said Joab to Cushi, go tell the King what thou hast seen, Intr. p. 3.   

Kings.  
1.10.10. It was a true word which I heard in mine own land of thy sayings, Off. l. 2. c. 10. p. 28.  
1.21.3. The Lord keep me from giving the Inheritance of my fathers to thee, Off. l. 3. c. 9 p. 31.  
2.6.22. Thou shalt not smite them whom thou hast not taken with thy sword, Off. l. 1. c. 29. p. 28.   

job.  
1.21. As it pleased the Lord, so comes it to pass, etc. Off. l. 1: c. 38. p. 39  
19.21. O my friends take pity on me, etc. Off. l. 3. c. 16. p. 59  
21.9. They have waxed old, and abound in wealth, their seed is established according to their desire, Off. l. 1. c. 12. p. 21.  
32. Yet shall he be brought to the grave, and remain in the heap, Off. l. 1. c. 16. p 32.   

Psalms.  
4.4. Be angry and sin not, Off. l. 1. c. 20. p. 46, 47.  
6.9. With thee is the fountain of life, Intr.  
7. Title Shiggaion of David which he sang to the Lord concerning the words of Cush the Benjamite, Intr. p. 3.  
7.4. I have recompensed him that rendered me evil, Off. l. 3 c. 9 p. 30.  
8.6. Thou hast put all things in subjection under his feet, Off. l. 1. c. 28. p. 64.  
23.8. His mercy shall prevent me, p. 13.  
26.5. I have hated the Congregation of the malignant, and I will not sit among the ungodly, Add. p. 128.  
27.26. The just man is merciful, and dareth, Off. l. 2. c. 8. p. 24.  
30.9. What profit is there in my blood, when I go down to corruption? Off. l. 2. c. 6. p. 14.  
34.11. Come ye sons and hearken to me, I will teach you the fear of the Lord, Off. l. 1. c. 1. p. 1.  
37.21.37.25.38.13. I was as a deaf man and heard not, and as a dumb, Off. l. 1. c. 5. p. 10. 18.  
39.1. I will keep my ways, that I offend not in my tongue, Off. l. 1. c. 2. p. 6. 9 11, 12, 13. & l. 3. c. 1. p. 1.  
39.4. Lord let me know the number, etc. that I may know what I have not attained to, Off. l. 1. c. 49. p. 115.  
45.9. King's daughters were among the honourable women, upon the right hand did stand, etc. Intr. p. 2.  
51.4. That thou mayst be justified in thy sayings, and clear, etc. Add. p. 135.  
52.2. He cutteth with his tongue like a razor, Off. l. 3. c. 11. p. 38.  
55.6. O that I had wings like a dove, etc. Off. l. 1. c. 20. p. 4.  
55.13. Thou o man of one mind with me in religion, Off. l. 3. c. 16. p. 63.  
55.15.59 10. Let them go down quickly into the grave Off. l. 1. c. 12. p. 23.  
65.1. Praise O God beseemeth thee in Zion, Off. l. 1. c. 20. p. 108.  
68.13. Though ye have lain among the pots, etc. Intr p 2.  
72 20 Lord in thy city thou wilt bring their images to nothing, Off. l. 1. c 39 p. 119.  
82 4. Deliver the poor, and needy, Off. l 1. c 16. p. 33.  
85.8 I will hear what the Lord God will speak in me, Off. l. 3. c. 1. p. 3.  
93.1. The Lord hath reigned, he hath put on comeliness, Offa l. 1 c. 45. p. 107. 108.  
112.5. The good man is merciful, and dareth, and will guide his words, etc. Off. l. 2. c. 8. p. 24.  
119 57 The Lord is my portion, Add. p. 132.   

Proverbs.  
5.15.17.18 Come eat, etc. Intr. p. 2.  
9 5.12. Drink thou of the water, Off. l. 3. c. 1. p. 1. 2.  
10.15.11.26. He that withdraweth corn shall leave it to the nations, Off. l. 3. c. 6. p. 21. 22.  
14 15. Innocent believeth, Off. l. 3. c. 10. p. 35.  
20.1. Wine is prodigal, Off. l. 2. c. 21. p. 54.  
20.10. Divers weights, and divers measures, both these are an abomination to the Lord, Off. l. 3. c. 9 p. 32.  
23.10. When thou sittest to eat with a ruler, etc. Off. l. 11. c. 31. p 77.  
24.30. I passed by the fields of the slothful, Off. l. 1. c. 31. p. 77.  
26.4. Answer not a fool according to his foolishness, Off. l. 1. c. 10. p. 18.  
27.10. Better is a neighbour that is near then a brother, etc. Off. l. 1. c. 34. p. 83.   

Isaiah.  
3.1. Take away from jerusalem, and from judah the stay, and the trust, the whol● stay of bread, Intr. p. 2.  
25.5. In that day shall the Lord of hosts be for a crown of glory, and a diadem of beauty to the residue of the people.  
6. And for a spirit of judgement to him that sitteth in judgement.   

jeremiah.  
9.24. Let him that glorieth, glory in this, that he knoweth me that I am the Lord which exerciseth loving kindness, Fr. p. 4.   

Ezechiel.  
21.26. Thus saith the Lord, remove the diadem, take off the crown, Intr. p. 2.   

Daniel.  
11.43. He shall have power over the treasures of gold and silver, Intr. p. 2.   

Zachariah.  
4.6. An Angel said to me, what seest thou? And I looked and behold a candlestick all of gold, Intr. p. 2.  
6.11. Then take silver and gold, and make crowns, and set them upon the head of joshua, Intr. p. 2.  
13.9. And I will the third part to pass through the fire, and will refine them as silver is refined, and will try them as gold is tried, Ib.  
14.14. And thou, O judah, shalt fight at jerusalem, and the wealth of all the heathen round about shall be gathered together gold, and silver, etc. Ib.    

The New Testament.  

Matthew.  
4.3 IF thou be the Son of God, command that these stones, etc. Add. 138.  
5.3. Blessed are the poor in spirit, etc. Off. l. 1 c. 16. p. 30, 31  
5.28. He which seethe a woman to lust after her, hath committed, etc. Off. l. 1. c. 5. p. 1. etc. 50. p. 125.  
5.44. Love ye you enemies, pray for them that revile, etc. Off. l. 1. c. 48. p. 114.  
6.2. Verily, etc. Off. l. 2. c. 1. p. 2.  
8.20. The Foxes have holes, Off. l. 3. c. 11. p. 38.  
10.9. Possess not gold, nor silver, nor money, Off. l. 2. ●. 2.5. p. 63.  
10.23. They persecuting you in one city, fly into another, Add. p. 139.  
10.41. Whosoever shall receive a righteous man, in the name of a righteous man, shall receive, etc.  
12.46. Behold his mother and brethren, etc. Off. l. 2. c. 21 p. 53.  
14.30. The Prince of this world shall come, and shall have nought in me, Off. l. 1. c. 29. p. 116.  
19.14. Of such is the kingdom of heaven, Add. p. 142.  
19.17. If thou wilt enter into life, keep the commandments, Off. l. 1. c. 11. p. 18. 19  
25.25. I was hungry, and you gave me, etc. Off. l. 2. c. 28 p. 69.  
What ye have done to one of these, ye have done to me, Ib.   

Luke.  
1.23. Zacharias the Priest, when the days of office were fulfilled, Off. l. 1. c. 8. p. 14.  
1.75. That he would grant us, that being delivered out of the hands of our enemies, we might serve him without fear, etc. Fr. p. 3.  
2.26. Now lettest thou thy servant departed in peace, Off. l. 2 c. 10. p. 29.  
6.2. Woe to you that laugh now, for you shall weep, Off. l. 1. c. 21. p. 50.  
12.17. I will pull down my barns, and build greater, Off. l. 3. c. 6. p. 21.  
16.9. Make to yourselves friends of the Mammon of unrighteousness, Fr. p. 28. line 21. for of read nor did his knowledge reach to, and Off. l. 3. c 16. p. 61.  
16.19. The rich man was clothed with silk, etc. but the poor man lay full of sores, Off. l. 1. c. 15. p. 29.  
17.10. When ye have done all that ye can say, ye are unprofitable servants, Fr. p. 11.  
21.21. Let those in judea fly to the mountains, Add. pag. 141.  
23.24. Father forgive them, for they know not what they do, Add. p. 136.   

john.  
2.17. The zeal of thy house, Off. l. 2. c. 30. p. 74.  
7.32. Out of his belly shall flow even rivers, Intr. p. 2.  
37, 38. If any man thirst, let him come to me and drink, ib.  
15.5. Without me ye can do nothing, Fr. p: 13.  
15.16. I have called you friends, because whatsoever I have heard of my Father, I have revealed to you, Off. l. 3. c. 16. p. 62.   

Acts.  
17.23. I found an Altar with this inscription to the unknown God, Fr. p. 3.   

Romans.  
2.8. By grace ye are saved through faith, it is not of yourselves, it is the gift of God, Fr. p. 8.  
2.15. Which show the works of the law written in their hearts, Fr. p. 2.  
5.35. Affliction worketh patience, Off. l. 1. c. 36. p. 88  
6.13. Neither give ye your members as weapons, Off. l. 1. c. 37 p. 90.  
8.7. Wisdom of the flesh is enmity, Fr. p. 6.  
10.10. With the heart man believeth to righteousness.  
12.17. Provide that is honest, Off. l. 2. c. 6. p. 15.  
13.13. Let us walk honestly, Off. l. 1. c. 45. p. 107.  
14.23. Whatsoever is without faith is sin, Fr: p. 16.   

Corinthians.  
14.13. Being evil spoken of we bless, Off. l. 1, c. 48. p, 114  
16.12. All things are lawful for me, but all, etc. Off. l. 2. c. 6. p. 14.  
17.35. This I say for your profit, not that I may take you in a snare, but that ye may follow that which is honest, Off. l. 2. c. 6. p. 15.  
1.10, 23. All things are lawful for me, but all things are not expedient, Off. l. 2. c. 2. p. 7.  
1.11, 13. Doth it become a woman to pray, & c? Off. l. 1. c. 46. p. 109.  
1.12.17. One member cannot say to another, I have no need of thee, Off. l. 3. c. 3.  
1.12.23. Upon those members of the body which we think most unhonest, Off. l. 1. c. 18. p. 108.  
1.14.40. Let all things be done honestly, Off. l. 1. c. 45. p. 108.  
2.4.7. We have this treasure, Off. l. 2. c. 28. p. 69.  
2.8.10. Not only to will, but to do, ye have begun a year ago, Off. l. 1. c. 30. p. 72.  
2.9.7. God loveth a cheerful giver, Off. l. 1. c. 30. p. 69.  
2.9.17. If I shall do it willingly, I shall have my reward if against my will, Ib.   

Galatians.  
3.28. There is neither jew nor Grecian, Off. l. 2, c. 24. p. 61.   

Ephesians.  
2.8. By grace we are saved, by faith, it is not of ourselves it is the gift of God, Fr. p. 12.  
3.12. By whom we have boldness, and access with confidence through faith in him, Ib. p. 10.   

Philippians.  
2.4. Look not every man on his own things, Off. l. 2. c. 27. p. 67.  
2.7. Christ the Lord, when he was in the form of God, made himself of no reputation, Off. l. 3. c. 5. p. 8  
3.12. Not that I have as yet received, or were as yet perfect, Off. l. 3 c. 2. p. 6.  
4.8. If there be any virtue, any praise, think on these things, Pref. in l. 2. p. 4.  
4.12. I have learned to be humbled, and to abound, Off. l. 2. c. 17. p. 45, 46.   

Colossians.  
2.8. Beware lest any spoil you through Philosophy, Fr. p. 31. & Pref. in lib. 2. p. 1.  
2.21. If therefore ye be dead with Christ, Off. l. 1. c. 36. p. 88  
3.1. If ye be risen with Christ, seek, p. 89.  
3.5. Mortify therefore your earthly members, Ib.   

Timothy.  
1.1.9. The law is not given to the just, but to the unjust, Off. l. 3. c. 5. p. 15.  
1.4.8. Bodily exercise profiteth little, but godliness is profitable to all things, Off. l. 1. c. 36. p. 89.  
1.5.8. If any man provide not for his own especially, Off. l. 2. c. 30. p. 73.   

Titus.  
2.12. Teaching that denying ungodliness, and worldly lusts, we should live righteously, Fr. p. 2. 3. 7.   

Hebrews.  
13.12. Jesus our captain that he might sanctify the people suffered without the gate, Add. p. 133.   

James.  
1.5. If any one lack wisdom, Fr. p. 12.  
1.17. Every good gift, and every perfect, Fr. p. 7.   

Peter.  
1.1.15. As he which called you is holy: so be ye holy, Fr. p. 7.  
Add to your faith virtue, Fr. p. 7. & Pref. in lib. 2. p. 4.   

John's Ep.  
2.10. If any one come to you, and bring not this doctrine, Off. l. 1. c. 3. p. 39   

Revelation.  
1.12. I saw seven golden candlesticks, Intr. p. 2.  
18.2. Babylon the great is fallen, Fr. p. 5.  
21.20. The tenth a Chrysoprasus, Intr. p. 5.     

An Alphabetical Index for the more easy finding out of what is comprised in this work. Wherein the letter (l) with the figure annexed to (Offa) points at the first, second, or third book of Offices (Test.) at the Testimonies of the Author's commendation (iii.) at the Illustration of the Method (Intr.) at the Introduction; (Add.) to the Additions affixed to the first book of the Offices (Fr.) at the Frontispiece.  

A  
AAron what it denotes, page 130. his rod what, Ibid. why he and Eleazar consecrated by Moses, ibid. what carriage required of him, ib. his rod what it signifieth, Off. l. 3. c. 14. p. 47. Why turned into a Serpent, why made a Serpent, Ib.  
Abigail her deprecation for pacification, Off. l. 1. c 20. page 46. line 29. for fear, read, so fare forth.  
Abishai, Off. l. 3. c. 5. p. 16.  
Abraham Off. l. 1. c. 23. p. 52. where line 32. for would r. could. He believed above nature, p. 53. where line 5. for blessed, r. believed.  
Absalon his imposture, Off. l. 2. c 22. p. 56.  
Achab, Off. l. 2. c. 5. p. 10.  
Achans' covetousness, Off. l. 2. c. 26. p. 64.  
Achish Off. l. 1. c. 43. p. 104.  
Action. It must be inquired how it agreeth to persons, times, and ages. In some cases that not to be accommodated to Samuel, which to David, etc. Off. l. 1. c. 43. p. 104.  
Adversity to be endured with a contented mind, Off. l. 1. c. 37. p. 90. To be sometimes declined, Ib. To be no otherwise judged of, then as a thing incident to nature, Ib. c. 38. p. 92. and 93. where thou mayst learn of Job in all extremity to carry the person of a wise and just man.  
Affability, and mansuetude joined with goodness doth much avail, Off. l. 2. c. 7. p. 17. etc. 19 p. 48.  
Affection, not cohabitation that brings agreement, Off. l. 1. c. 33. p. 82. & l. 2. c. 7. p. 17.  
Agnes Martyr, Off. l. 1. c. 41. p. 100 line 13. for spark read speak, and in the margin, for immitentur r. imitentur.  
Ahimelech, Off. l. 3. c. 11. p. 38. his preferring David before Saul, because of honesty, c. 15. p. 56. how he might have done worse than Doeg, Ib.  
Alms, who to receive them, Off. l. 2. c. 16. p. 40. blessing after giving them, Ib. and p. 41. joseph's, Ib. In such measure to be bestowed, that somewhat may be reserved for strangers, c. 21. p. 55.  
Alone, never is the just man, Off. l. 3. c. 1. p. 4. 5.  
Ambition, and Avarice put off the form of justice, Off. l. 1. c. 28. p. 65. Fly them. And p. 139.  
Ambrose his Testimonies of commendation in 6. p. in the Forefront before the first book of Offices. None of the Fathers handled the holy Scriptures with like sincerity according to Erasmus Test. p. 3. line 11. The mellifluous D. Ib. line 23. a certain moderation observed in his writings, p. 4. line 18. This moderation eternised as it were his works, when others of the Father's lying in the dust were neglected, p. 5. line 3. He converted St. Augustine, and baptised him, p. 5. line 24. his method what, iii. p. 1. line 19 p. 2. line 16. why he is so much in the extolling of the virtues of men. Fr. p. 5. his justification for making away Church vessels for relief of captives, Off. l. 2. c. 28. p. 68 69.  
Ancient, Off. l. 1. c. 43. p. 104.  
Anger, Off. l. 1. c. 20. p. 44. where p. 45. line 11. his, r. it's. More p. 46. etc. 39 p. 94.  
Antiochus' terrified with Eleazar's attempt, Off. l. 1. c. 40. p. 97. & l. 2. c. 29. p. 71. see in him the terror of such as commit sacrilege.  
Antiquity Fr. p. 20. line 12.  
Apparel, comeliness therein, Off. l. 1. c. 19  
Appetite, Off. l. 1. c. 21. p. 48. etc. 47. p. 111. ought not to forestall reason, and how many sorts there be of appetites, p. 112.  
Apposite, not opposite, in the fift line of the Frontispiece.  
Arsenal set on fire by Themistocles, Off. l. 3. c. 14. p. 44.  
Architas Tareninus his saying, Off. l. 1. c. 20. p. 46.  
Arausican, not Aransican Council gives strong proofs for sole infusion of grace, Fr. p. 2. Marry (d) line 16.  
Aristides, Off. l. 3. c. 14. p. 44.  
Aristotle denies God's providence to descend any lower than the Moon, Off. l. 1. c. 13. p. 25. line 16. for if, read is. & p. 26. l. 2. c. 2. p. 3.  
Arrius heresy what? Off. l. 1. c. 24. p. 56. Arrians quarrel against St. Ambrose Off. l. 2. c. 28. p. 67. 68  
Assyrian what by interpretation (Intr.) p. 4. l. 2.  
Assuerus what manner of person, Off. l. 3. c. 15. p. 55. 56. In Astronomy some questions too fare carried, Off. l. 1. c. 25. p. 58. Astronomers in numbering the stars, and Geometricians in measuring the spaces of the profound air, forget the rule of comeliness, Front. 25. line 18. While the Athenians, and Lacedæmonians strive who shall have the greatest credit in the victory against the Persians; Themistocles doth unjustly, Off. l. 3 c. 14. p. 44.  
Austetitie, to be mitigated in government, Off. l. 1. c. 19 p. 48.   

B  
balaam's covetousness, Off. l. 2. c. 26. p. 64.  
Banquets of strangers to be avoided, and better to be hospital at home, Off. l. 2. c. 19 p. 42.  
I. Baptist would he have held his peace might have escaped the sword of Herod, but such silence in a Prophet had been impious. Off. l. 3. c. 5. p. 17. For prophetical authority in case of his Ministry being public, was to take place, though to the displeasure of Herod, l. 3. c. 14. p. 45.  
Beatitude, Fr. p. 27. and line 22. where (not) to be expunged, and to be read, that it may be obtained in this life.  
Way to beatitude affliction, Ib. line the last. It consists in the knowledge of God, and good works, Off. l. 2. c. 2. p. 3. 4. 5. In innocency and knowledge, c. 3. p. 6. In grief, p. 7. etc. 45. Difference between a blessed life, and eternal life, c. 5. p. 11.  
Beneficence, Off. l. 1. c. 30. p. 68 of what it consists, Ib. Reasons to persuade to it, l. 3. c. 3. p. 10. 11. To be exhibited one towards another, Ib. p. 8. and that by example of members, p. 9  
Benefit recompensing, Off. l. 1 c. 31. p. 76 Restoring it in affection, c. 33. p. 78 wherein consists, l. 2. c. 25. p. 63.  
Benevolence to be better than liberality, Off. l. 1. c. 32. p. 78. It's commendation, ib. p. 79. 80. where it gins, ib. here pag. 80. line 29. represent, read withal represent the obligation to the debtor. Not without Justice, not without fortitude, ib. c. 33. p. 82. 83. Correptions or rebukes to belong to it: and again sometimes it overcommeth the bonds of natural affection, ib.  
Benjamites, and their retaliation of their intemperance upon their heads, Off. l. 3. c. 14. p. 53. the greatness of their sin, and thereunto answerable destruction, ib.  
Towards Benjamin joseph's pious fraud, Off. l. 2. c. 16. p. 43.  
Bigami, Off. l. 1. c. 50. p. 121.  
Bishop's office, Off. l. 1. c. 1. Add. p. 127, 128, 129, etc. he must be unreprovable, p. 131. holy, and abstemious, ib. How he ought to carry himself towards others, and they toward him, Off. l. 2. c. 24. p. 60. & 61. what belongs to him in general, Off. l. 3. c. 9 p. 36.  
Bodies, parts comely, and uncomely Off. l. 1. c. 18. p. 39  
Young Boys speech to Antiochus, Off. l. 1. c. 41. p. 99 mother of 7. boy's encouragement, ib. p. 100  
Brotherhood Christian the best, Off. l. 1. c. 33. p. 81.  
Burial of the dead in Tobias very rare, Off. l. 3. c. 14. p. 48.   

C  
Caleb and Joshua good Spials how they speed, Off. l. 3. c. 8. p. 28.  
Calling of parents most follow, yet in our Ecclesiastical calling nothing more rare, because an obscure, and uncouth life to young men, Off. l. 1. c. 44. p. 205.  
Cavilling, and exception not to be suffered among the members of the Church, Off. l. 3. c. 3. p. 8.  
Cardinal, what? Pref. to l. 3. p. 1. not to be rejected, though not read in Scripture, no more than Trinity, Essence, Sacrament, etc. ib. p. 1. line 24.  
Cardinals, four described, and found all of them in the practic life of Abraham, Job, Jacob, Joseph, David, Off. l. 1. c. 23. p. 50. 53, 54, 55. That these in those most eminent, ib. & p. 56, 57, 58. meet in Jacob, Noah, moderation likewise, ib. Cardinals in themselves so linked in one, that they cannot be divided, Off. l. 1. c. 27. p. 61.  
Calipho, Off. l. 2. c. 2. p. 3.  
Charity, Fr. p. 26. line 30. Plato knew not what it meant, ib. p. 18. line 4 difference of Ethnic from Christian, ib. p. 26. line 30. Fr. p. 19  
Cham, Off. l. 1. c. 18. p. 40. Church's goods, Off. l. 2. c. 28. & 29. Church ought to be comely, Off. l. 2. c. 21. p. 55.  
Ceremonies, F. p. 19  
Children deformed, how handled, Fr. p. 18. line 5. Devoid of malice, Off. l. 1. c. 20. p. 45, 46.  
Christian soldiers compared to wrestlers, Off. l. 1. c. 16. p. 31.  
Clergy, Off. l. 3. c. 9 & l. 2. c. 21.  
Cogitations, Off. l. 1. c. 21. p. 48.  
Comeliness, Off. l. 1. c. 21. p. 48. etc. 48. p. 106.  
Comeliness for a widow to remain in her widowhood, Off. l. 2. c. 16. p. 16. difference between it and honesty, better understood then expressed, Off. l. 2. c. 6. p. 13, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what l. 1. p. 107. where correct the Hebrew to geoth of gaith, Comeliness appears in restraint of passions, Ib. To it what required, Off. l. 2, c. 21. p. 55. how it accords with the Scriptures, Off. l. 1. c. 10. p. 16. Temple of God to be beautified with convenient comeliness, Offa l. 2. c. 21. p. 55.  
Conscience, Off. l. 1. c. 2. p. 4.  
Contribution, l 1. c. 30. p. 70. & 71.  
Covetousness, Add. p. 139. Off. l 2. c. 25. p. 64, 65.  
Counsel who fit to give, Off. l. 2. c. 17. p. 44. of whom required, Off. l. 2. c. 17, p. 49. line last, for ruler read rule, for Bishop read Bishops, Counsel guided by reason to be embraced, Off. l. 1. c. 21. p. 40. Moses counsel, Off. l. 2. c. 11. p. 29. & 30. joseph's and daniel's, Ib. The wicked to be avoided in matter of counsel, c. 12. p. 31. he that is able to give good counsel must be like a fountain shut up, Ib. God being offended, takes away good counsellors, Ib. p. 32. line 26. for taunt read taint.  
Courage, Fr. p. 27. line 5.  
Court corruptions, Add. p. 140.   

D  
Dalilah her covetousness, Off. l. 2. c. 26 p. 65.  
Daniel, Off. l. 1 c. 35. p. 85.  
David's mildness, never any more worthy of love, Off. l. 2. c. 7. p. 20, 21. Master of morality, Off. l. 1. c. 20. p. 46. his being dumb what a virtue, Off. l. 1. c. 48 p. 114 not inferior to St. Paul in blessing of enemies, Ib himself blessed in his greatest adversity, Ib. l 2. c. 5. p. 12. Sparing of saul's life, preferring therein exilement before a kingdom, Off. l. 3. c. 5. p. 16. before Panaetius, Aristotle, Socrates, Pythagoras in moderation of his tongue, Off. l. 1. c. 10. p. 16.  
Deceits read work faileth, not world falleth, Offa l. 1. c. 29. p. 70. line 2.  
Difference between Ethnic, and Christian Philosophy. The whole Frontispiece, Pref. in lib 2. lib. 3. Off. l 1. c. 50. p. 123. Instances, wisdom to be preferred before justice, according to divine doctrine, not so according to Ethnic, Ib. 2. about beatitude, Off. l. 2. c. 2. p. 3, 4. etc. 3.4. etc. 5. p. 10.  
Difference between a blessed and eternal life, Off. l. 1. c. 5. p. 11.  
Diodorus, Off. l. 2. c. 2. p. 3.  
Dispute against justice by way of disquisition an ancient course, Off. l. 1. c. 22. p. 22. line 16.  
Dives, Off. l. 3. c. 7. p. 21.  
Doegs malice, Ib. c. 11. p. 38.  
De dolo malo, the sentence of the Civil law, and the Scripture agree, Off. l. 3 c. 10. p. 34.  
Dues not best to be exacted in the greatest strictness, Off. l. 2. c. 21 p. 53.  
Dumb if thou be, he reviling thee, thou shalt perplex most that Adversary, Off. p. 1. c. 5. p. 10. etc. 6. p. 11. 12.   

E  
Ecclesiastical persons ought to come to honour by good means, Off. l. 2. c. 24 p. 59  
Eleazar's deed not to be justified, Off. l. 1. c. 40. p. 49. yet was Razis much worse: and it was our Author's mere private opinion in justifying Eleazarus.  
Elias prayer in silence, Elisha's likewise, Off. l. 3. c. 1. p. 34.  
Eliza's honest dealing with the Syrian, utility followed, Off. l. 3. c. 14. p. 44. left all that he might wholly addict himself to the service of God, but leaving all, slew his oxen, and gave the rest for to feed the poor, Off. l. 1. c. 30. p. 71.  
Egyptian learning because rejected by Moses, may be a caution for scholars evermore to mix their humane studies with Divine, Fr p. 25. line 20.  
Enemies called strangers, Off. l. 1. c. 29. p. 67. to spare their lives is honesty, Off. l. 3. c. 14. p. 44.  
Envy must be fled from, and cast out, Add. 139.  
Epicurus, Off. l. 1. c. 13. p. 27. & l. 2. p. 3.  
Equity, and justice confirmeth kingdoms, Off. l. 1. c. 19 p. 48.  
Esau, and Jacob, Off. l. 1. c. 33. p. 82.  
ester's happy success the companion of a good cause, a comely and honest part was it in her to hazard her life to deliver her people, Off. l. 3. c. 15. p. 55.  
Ethiopia its Etymology, Intr. p. 3. line 25.  
Ethnics confess the truth of the Scriptures, Fr. p. 19 line 27. their constant opinion through all the East, that the Ruler of the world should come from judea, Ib. p. 20. line 9 They aspired to eternity in some sort, Ib. line 18. confuted out of their own writings, Pref. to 3. book, p 3. line 4. They come short of wisdom divine, Ib. line 11.  
Euphrates Etymology, Intr. p. 4. line 25. there line 12. for confronting read affronting, Hebr. Perah from the root parash expandere. The confluence of rivers, which Auxe. Justice compared to it. Ib. p. 5.  
Excommunication when to be denounced, Off. l. 2. c. 27 p. 66.  
Exorcism, Off. l. 1. c. 44. p. 105.   

F  
Fables not to be admitted according to Scripture, Off. l. 1. c. 21. p. 50.  
Faith as mentioned, Rom. 14.22, 23. not to be expounded conscience, Fr. p. 16 line 13. for place read sense. Faith because the foundation of good works hath eternal life, Off. l. 2. c. 2. p. 4 yet not as a work, but as an hand, and instrument to take hold of Christ. For so it justifieth, Fr. p. 8. line 25. From the faith of Abraham, Isaac, and Jacob, God himself takerh witness, Christ's tender love to support faith Off l. 2. c. 5. p. 11, 12, 13. Faith in keeping promise, Off. l. 1. c. 29. p. 68 Faith implicit without sure confidence in ourselves, not conscience insufficient to salvation, Fr. p. 10. line 2●.  
Famine in Samaria, Off. l 3. c. 6. p. 19, 22. etc. 14. p. 53. & l. 2 c. 11. p. 29.  
Favour gained by heedful respect, Offa l. 2. c. 7. p. 21. To be showed rather toward poor then toward rich, Off. l. 2. c. 25. p. 65.  
Our Fathers of Christian Religion, and among us whosoever is most sanctified, hath nothing but what he hath received, Fr. p. 4. line 32. & p. 5. line 2.  
Fidelity the way to procure love, Off. l. 2. c. 8. p. 24.  
Fire sacred of jews, Off. l. 3. c. 14. p. 49. Effects thereof, Ib. p. 50. 51.  
Flights end to be respected. Flight from wrath of God, Add. p. 140.  
Flattery, Off. l. 1. c. 47. p. 110. No part of fortitude, Ib. c. 42 p. 103.  
Fornication fly from, Add. p. 139.  
Fortitude Ethnic differs much from Christian, Fr. p. 26. line 24. without justice no virtue, Off. l. 1. c. 35. p. 84. fuel of iniquity, Ib. wherein consists, Ib. c. 36. p. 86. described, p. 87. line 4. read is cast down with no adversity. Its effects Ib. At war with vices, Ib. c. 39 p. 93. Enters lists of duel not devil, with anger no comma must be there before rifling. Fortitude seen in suffering, Off. l. 1. c. 41 p. 98.  
Fraud in dealing deserves expulsion by David's example, Off. l. 3. c. 10. etc. 11 p. 38. Fraudulent friendship, Ib. line last, for prosecution, read persecution.  
Friendship the upshot of all virtues, and why, iii. p. 2. l. 31. & p 3. line 1. Friendship Christian, Fr. p. 28. line 19 & Off. l. 1. c. 33 p. 82. Friendship and honesty sort well together, so that honesty hath the preeminence, Off. l. 3. c. 15. p. 56. Moderation to be kept therein, Ib. c. 16. p. 57 Friend is a defence, Off. l. 2. c. 7. p. 24. in the Margin, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and line 18. for but is, read but it is: and line 30. for it, read he.  
Friend's part to open to his professed friend, secrets of the kingdom of God, Off. l. 3. c. 16. p. 62. God's friend that doth his command, Ib. unanimity of mind in true friendship, Ib. Disastrousnesse therein grows from ungratefulness, Ib. Nothing so heinous in Judas the traitor as unthankfulness. This traitor was prefigured in Achitophel. Faithful Friends commendation, Off. l. 3. c. 16. p. 58. ought to be prevented by his friend in every good office, Ib. Friendships description, Ib. harboureth not pride nor disdain. Tried in adversity, Ib. friend swell with pride, to be taken down by him that bears him good will. True Christian friendship, which is the Communion of Saints how graceful, Ib. p. 60. Ineffable friendship of the 3. children, whom devouring fire could not divide, Ib. Such David and Jonathan. He that is unfaithful to God, cannot be a friend to man, Ib. Friendship not to be valued by wealth. Friendship of the poor, better than of the rich, Ib. p. 61. poor man's happiness in friendship above the rich, no man flattereth him. Guardian of piety, Off. l. 3. c. 16. p. 60. Not found in disparity of manners, how to be ordered between superior, and inferior. Bitterness to be avoided between friends. Ib.   

G  
Galatian and Tyrian Merchants in fame in old time, Off. l. 2. c. 14. p. 35.  
Gate, and gesture discovers what is in the heart, Off. l. 1. c. 18. p. 37, & 38.  
Geometrical questions too fare carried, Off. l. 1. c. 25. p. 58.  
Gibeonites, Off. l. 1. c. 29. p. 2. 66. & l. 3 c. 10. p. 34. how Joshua deceived by them, Ib. & p. 35.  
Gift good or bad, according to affection, Off. l. 1. c. 3. p. 71.  
Gihen & Nilus the same, Temperance compared to it, Intr. p. 3. line 16. & 21.  
Vain Glory, Offa l. 3. c. 5. p. 17. to be avoided by Christ's example, Ib.  
Gluttony Add. p. 133. line 23. God one alone to be is agreed upon by all Nations: the dissenting is about the Mediatorship, Fr p. 3. line 8. God the giver of all virtue in the confession of Pagan and Papist together with us, Fr. p. 4. line in Margin 1.  
Good and honest according to nature, Off. l. 1. c. 46. p. 108. 109.  
Goodness doth more insinuate itself into our minds for the embracing of it then ought beside, Off. l. 2. c. 7 p 17.  
Gold taken in Scripture for wise inventions, Intr. p. 2. l. 24.  
Goliath, Off. l. 1. c. 35. p. 84.  
Goths, enemies to all good letters, Fr. p. 10.  
Grace preventing, Fr. p. 13. line 2. universal Graces sinister Tenet, the more bran not brain, for that misimprinted is found in it, Fr. p. 13. line 29.  
Grave, resting place, Off. l. 1. c. 12. p. 23. line margin 15. where for correction put to Hebrew shalah whence sheol signifying pacificum esse, and there for Es. 25. put 53. and to Psal. 15. put v. 15.  
Gyges, in Plato his ring replete with secret virtue, Off. l. 3. c. 5. p. 15. & 16.   

H  
Haman, Off. l. 3. c. 15. p. 55.  
Harmers, do harm find, Off. l. 3. c. 14 p. 53.  
Harlots, company to be avoided, Add. p. 136.  
Heart, Lord searcheth, Off. l. 1. c. 14. p. 27. & 28. simplicity of heart of much respect with God, Offa, l. 2. c. 24. p. 59 etc. 19 p. 48.  
Hatred, a capital evil, Offa l. 2. c. 6. p. 16.  
Heliodorus, Off. l. 2. c. 9 p. 71.  
Horillus, Off. l. 2. c. 2. p. 3  
Hieronymus the Philosopher, Ib.  
Herod, Off. l. 1. c. 50. p. 124. Herodias, Ib. his, which Jephthes oath better broken then kept, Off. l. 3. c. 12. p. 39 &. 40.  
Holofernes, what he was, l. 3. c. r 3. p. 42, 43  
What is honest, is accounted profitable according to Scripture, Off. l, 2. c. 6. p. 14.  
Honesty, is according to Nature, turpitude is against it, Off. l. 3. c. 4. p. 14 etc. 5. To be preferred before welfare, c. 8. p. 27 Honesty and turpitude opposite, various acceptions of honesty, Off. l. 1. c. 50. p. 126 Honesty what and how it sorts with comeliness, Off. l. 1. c. 44. p. 106, 107. The praise of honesty, Off. l. 3. c. 15 p 55. Honesty the root of all Cardinal virtues, their comportment and compliment, iii. p. 2. l. 7. In nature itself to deserve commendation, therein to be discerned from dishonesty, Fr. p. 3. line over y in margin 11. brought by author as he testifieth under benevolence, Off. l. 1. c. 35. p. 84 By it a blessed life acquired, l. 2. c. 1. p. 1. It is above other good things, even in the world's account, Ib. hath its best testimony from its own bosom, Ib p. 2. The less it hunts after glory, the more eminent is it above it, Ib.  
Honour of God, aught to be the end of all our actions, in this Ethnic failed, Fr. p. line 22. & p. 2. l. 1.  
Hospitality ro be imparted to the good more frankly, Add. p. 133.  
Hospitalities' fruits, Off. l. 1. c. 31. p. 80. c. 21. p. 53. Judgement against such as be unhospitall, Ib.  
Humane learning an help to Divine, Pref. to 3. book, line 13. of Humility sundry sorts, Offa l. 2. c. 17. It is humility to esteem of others better then of ourselves, Ib. c. 27. p. 66.   

I  
jacob why blessed, Off. l. 2. c. 5. p. 11. his wisdom in passing by injuries, Off. l. 1. c. 24. p 58.  
Idleness in Bps. Add. p. 122.  
jehoiachim, Off. l. 2. c. 28. p. 70.  
jephthes Off. l. 1 c. 50. p. 124.  
jests, Off. l. 1. c 21. p. 50. Ethnic Philosophy admits of these, Christian doth not therein therefore is there difference, ib.  
Image of God to be gotten, Off. l. 1. c. 49. p. 116. defaced by covetousness, ib. p. 18. Image of Tyrant, of death, of devil, to be put off. ib. p, 19  
Employments, Off. l. 1. c. 23. p. 51.  
Not Impunity, but innocence must be the harbour of a wise man, Off. l. 3. c. 5. p. 15. Infants, Add. 141.  
Innocence of children, Add. 136.  
Intemperate, Add. 137, 138 Injury, Off. l. 1. c 28 p. 63.  
job his fortitude, Off. l. 1. c. 35. p. 86. c. 39 p. 94. blessed in his affliction, Off. l. 2. c. 5. p. 13, 14. Those friends of job, 3. kings, Off. l 1. c. 12. p 21.  
jonathan, Off. l 1. c. 4. p. 95. his love, l. 2. c. 7. p. 21. l, 3. c. 15. p. 56.  
joseph's provision for corn, Off. l. 3. c. 6 p. 21 In him all virtues meet, Off. l. 2. c. 15. p. 43. joseph living under servitude blessed, Off. l. 2 c. 5 p 13. line 3. where miserable, must be not miserable.  
joshua, by Moses society sanctified with Grace, Off. l. 2. c. 20. p. ●9. attending him evermore was the way to gain that Grace, ib. p. 50.  
josias, by loving the Faith and true Religion, got the favour of God, Off. l. 2 c. 30  
Italy, in the case of provision in a time of dearth how it dealt, Offa l. 3 c 7. p 25.  
judas through covetousness fell into treason, Off. l. 2. c. 6. p. 15. He to whom stewardship, & so others in like sort, & so others in another kind the Lord would not should complain of want, because they should be without excuse, l. 1. c. 16. p. 33  
judas Maccabaeus, and Mattathias, Off. l. 1. c. 40. p. 47.  
judge, God shall be hereafter from whom nothing is hidden, than the which consideration nothing more available to be drawn to a godly life, Offa l. 1. c. 25. p. 60. judgement of others in what is comely not to be despised, ib. c. 47. p. 101.  
He that will not regard God's precepts, shall be made stoop at his judgements, Off. l. 3. c. 14. p. 48.  
jupiter's sepulchre, Fr. p. 23. line 7.  
Isaac blessed, Off. l. 2. c. 5. p. 11.  
justice to be referred to the society, and community of mankind, Off. l. 1. c. 27. & 28. p. 62, 63. justice placed by the Psalmist in him that fears God, Off. l. 1 c 24. p. 56. which much in contribution, ib properties of a just man, ib. Observation of all the 4. Cardinals in Abraham sacrificing his son, ib. p. 57 Excellency of justice, ib. p 65. It and fidelity to be showed to enemies, ib. c. 29. p. 66. Faithful counsel of the just man over-prizeth that of the wise, Off. l. 1. c. 9 p. 27   

K  
Knowledge of God and good works, way to beatitude, Fr. p. 27. line 24. & 274   

L  
Laban, Off. l. 1. c. 49. p. 116.  
Laurence Martyr, Off. l. 1. c. 41. p. 101. what torments pursued his persecutors, ib. & p. 102. & l. 2. c. 28. p. 69.  
Laws ordained to make men good, Fr. p. 2. line 9  
Learn may oldest man, Off. l. 1 c. 1. p. 2  
Lepers strive to keep honesty, Offa l. 3. c. 14 p. 54. 55.  
Levites duty, Off. l. 1. c. 50. p. 120. & 125  
Liberality. wherein it consists, Off. l. 2. c. 1●. p. 35, 36. false liberality, Off. l. 1 c. 3. p. 70. object, household of faith, Ib. in stead iii. p. 71, 72. Redeeming of captives, work of liberality, Off. l. 2. c. 15. p. 36. line 12. for all r. or. and p. 37, 38. liberality in giving relief, and counsel collated together, Off. l. 2. c. 15. p. 38.  
Love, Off. l. 2. c. 30. p. 74. 75. etc. 7. p. 16   

M  
Man's dignity is now defaced, Off. l. 1. c. 27. p. 51.  
Man not depraved in essence, but in qualities, Fr. p 3. line 15.  
Man's difference from brute beasts. Off. l. 1. c. 25. p. 60.  
Maniches' heresy with Marcionites, and Eunomians what, Off. l. 1 c. 24. p. 56  
Maccabees, Off. l. 1. c. 40. p. 97. l. 3. c. 14. p. 4.  
Malignity worse than malice, and why Add. p. 129. Therefore we must beware of false prophets, because they bear malignant spirits, and against the truth.  
Master teacher one, Math. 23.8.  
Marry, the Mother of our Lord her modesty, Off. l 1. c. 18. p. 46.  
Marriage, Off. l. 1. c. 32. p. 81.  
Martyrdoms glory, which provoked persecutors, Off. l. 1. c. 42. p. 102.  
Mauritania, Intr. p. 3. line 25.  
Meats taken for good works, 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 be truly found in Ethnics, Fr. p. 30. line 9  
Meruit in our Author no more than praevaluit. Merit disavouched, Fr. p, 11. Off. l. 1 c 31. p. 77.  
Metaphysics, 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 Offa l. 1. c. 29. p. 66.  
Minister, Offa 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, Offa 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 body, p. 47. shadowed in Priests of old, putting on linen breeches, iii. p. 41  
Moderation in our speeches, and precepts to be observed, Off. l. 2. c. 22. p 56. Moderation of friendship, Offa l. 3. c. 16. p. 57 secretly to be admonished, p. 58 not easily to be changed, ib.  
Molestation disturbeth the appetite, Offa l 1. c 47. p. 111. & 112. shakes off reason, Ib.  
Monies love in our days above measure: yea in our Author's days, Offa l. 2. c. 2. p. 54 Its contempt that form of justice, Ib. c. 27. p. 67.  
Moral Philosophies antiquity, Fr. p. 6. line 27.  
Moses averse to the learning of the Egyptians, Off. l. 1. c. 25. p. 59 his prayer in silence, Off. l. 3. c. 1. p. 2. His mansuetude, Off. l. 2. c. 7. p. 17. a comparison between his acts and Joshuas, 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·  
Mother's encouragement of her children to constancy 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.  
Natural 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 Mistress of modesty, Off. l. 1. c 18. p. 39 Punishment is inflicted for voluntary, not for natural vices, Ib. c. 45. p. 109. Nature, a direction how to order our courses in matter of commodity, and discommodity, 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 Gihen the same, Intr. p. 3. line 16.  
Nimrod, Pref. in lib. 2. p. 5. line 3.   

O  
To Obedience, some brought by flattery, 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 Etymology, 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 evil counsel come to nought, Ib.  
Ohel moed, Hebr. Tabernaculum conventus, the tabernacle of the Congregation, Off. l. 2. c. 20. p. 49.  
Opportunity in speaking, Off. l. 1 c. 7.  
Order, Off. l. 1. c. 24. p. 57  
Orphans, Off. l. 2. c. 29. p. 71.  
Other men's things to be looked after before our own private respect, viz. tending to edification, and soul's health, and that according to Christ's example, Offa l. 2. c. 27. p. 67. where likewise willed to bridle our own will. For otherwise it cannot be, but that we shall not choose but prefer another's cause to our own, and with all break out into rash censure against him.   

P  
Panaetius, Off. l. 1. c. 10. p. 16. he and Tully wrong for offices. Paradise, Intr. p. 1● 2, 3 4. where rea e thus line 20. the Lord Jesus Christ is as the fountain coming out of Paradise, the 4. virtues of the soul, as those 4. rivers divided afterward into 4. springs. The 4. Virtue's are compared to those four.  
Parthians, Off. l. 1. c. 5 p 11.  
Passions enumeration, Fr. p. 24. Church of Pavia, Off. l. 1. c. 29. p. 72.  
Patience Ethnic, Stoical Christian Intr. p. 23. line 28. breeds Pusillanimity, 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.  
Pearls of price, Intr. p. 2. line 3.  
People's joint suffrage in the election of a Bishop, the voice of God in Valentinian the Emperor's opinion, Test. p. 1. line 21.  
Pharisee and Publican, Off. l. 2. c. 17. p. 46.  
Phiolsophie, Christian and Ethnic how they differ, Off. l. 1. c. 6. p. 11. c. 9  
Philosophy Ethnic acknowledgeth God to be the true good, Fr. p. 3. l. 6. It's defect, Ib. p. 17, 18. The erroneous opinion of their many Philosophers, p. 21. our Author's proofs manifold confirming Divine philosophy fare to excel Ethnic, Ib. p. 31. & Pref. in lib. 2. 23.  
Philistines Etymology, Off. l. 1. c. 29. p. 68  
Piety toward God, & Prudence fountain of all goodness, Fr. p. 25. line 29.  
Pylades, & 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.  
Pity, 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 Pleasure's baits, Add. p. 137.  
Poor, and persecuted suffering wrong aught to be relieved, Off. l. 1. c. 16. p. 33. poor present before our eyes, show the state of Christ's humiliation, Off. l. 2. c. 21 p. 54.  
Popes, or Bishops of Rome's supremacy shaken, Fr. p. 5. line 32. held of Fathers of that age, but a brother, Ib. p. 6. yea some of them better esteemed than he Ib. line 16. Off. l. 1. c, 23. p. 51.  
Popular grace, how procured, Off. l. 2. c. 7. p. 17.  
Practical life. l. 1. c. 23. p. 51.  
Prayer of Jobs friends, why not accepted of the Lord, Off. l. 3. c. 16. p. 63. prayer in a Bishop of singular consequence, Add. p. 132.  
Praising of an enemy, and of an evil man, in whom remains some good parts, may seem to be ratified by David's praising of Saul, Off. l. 3. c. 9 p. 31.  
Priests, how in their office to observe the 4. Cardinal Virtues, Off. l. 1. c. 50. p. 123.  
To Princes, loyalty to be rendered, Offa l. 3. c. 9 p. 31.  
Prodigality, or lagition taken for the effect of humanity, Off. l. 1. c. 33. p. 79.  
Promises not at all to be kept, nor yet oaths, Off. l. 3. c. 12. p. 40  
Proportion Arithmetical, Geometrical, Pref. in lib. 3.  
Providence a pillar of Fortitude, Off. l. 1. c. 38. p. 91. 92. where line 4. after cogitations must be inserted, viz. things to come according to providence, riches in respect of better things to be neglected, Ib. Providence of God oppugned even by Aristotle, with other Philosophers Ethnic, Fr. p. 25. & Off. l. 1. c 13.  
Prudence, & Justice are so concatenated, that they cannot be divided, Off. l. 1. c. 8. p. 24 No prudence where heresy or ignorance, Offa l. 1. c. 24. p. 56. It's definition. Prudence, and wisdom used by our Author indifferently. Off. l. 2. c. 13. p. 33. The whole world a wise man's country. Off. l. 2. c. 14. p. 34 not moved with gold, not touched with taint of concupiscence. A wise man is in mind above his treasure, and in due observation beneath his friend, Ib. p. 35.  
Pulchrum, or that which is fair and lovely, Off. l. 1. c. 50. p. 126.  
Pyrrhus, how honestly dealt withal by Fabritius, viz. in discovering Physicians conspiracy against him, Off. l. 3. c. 14 p. 46.  
Pythagoras, his silence enjoined his scholars for 5. years reproved, Off. l. 1. c. 11. p. 17.  
Pytheas, and Damon being Pythagoreans their fidelity inferior to that in Jephthes daughter, Ib. c. 12. p 41.   

R  
Rachel, Off. l. 1. c. 39 p. 116.  
Rashly, nothing to be attempted, Off. l. 1. c. 47. p. 111. where line 22. & 23. correct profitable by probable and expunge of after to.  
Reason, no good guide in case of religion, Fr. p. 14. Instances given, p. 16.  
Rebekahs' Etymology, Off. l. 1. c. 20. p. 49.  
Rehoboam, Off. l. 2. c. 18. p. 47.  
Religion to be used in Decency, Fr. p· 25. line 9 In cause of Religion no dissembling to be admitted, Off. l. 2. c. 24. p. 61. Religion the root and crown of honesty, Off. l. 3. c. 14 p. 50. Religion's inheritance better than all earthly possession, Ib. c. 9 p. 29.  
Resurrection, why thought incredible to Ethnics, Fr. p. 20 line 28. Pliny's arguments against it, Ib. p. 22. fetched from Democritus, howbeit in some sort ejusdem assertor, Ib. p. 22. Pope John 22. was as very an Atheist as Pliny, Ib. p. 23.  
Reputation must not be the end of good actions, but mercy, Off. l. 1. c. 21. p 52.  
Restitution, Off. l. 1. c. 31. p. 76. 77.  
Reconcilement, Off. l 3. c. 16. p. 63.  
Reconciliation, Off. l. 3. c. 14. p. 53·  
Revenge of tongue, evil revenge in wars. Gospel's clear against revenge, not to be executors against persecutors, Off. l. 1. c. 5. p. 9 Ib. c. 29. p. 66. & l. 3. c. 4. p. 12.  
Rich man in estate is a poor creature in the testimony of his own conscience, Off. l. 1. c. 12. p. 23. 24. With God no man is rich, Ib. p. 18. c. 47. where line 4. expunge freely. Modesty is rich, because the Lord's portion, Ib. Not the use, but the contempt of riches pressed in Scripture, Off. l. 2. c. 25. p. 63.  
Ring, Off. l. 3. c. 5. p. 15.  
Rogues, Off. l. 2. c. 16. p. 39 Ib. p. 40. & l. 2. c. 56. p. 65.  
Rome in the case of strangers how sometimes it dealt, Off. l. 3. c. 7. p. 26.   

S  
Sacrament of Baptism, Off. l. 3. c. 14. p. 52.  
Salomon's wisdom, Off. l. 2. c. 8. p. 24. 25  
Satan hath nought in them that are Christ's, Off. l. 1. c. 49. p. 116.  
Sclavonie, or Illyrium, together with Thracia their grievous spoiling of Church's liberality commended in their redemption, Off. l. 2. c. 15. p. 36.  
Scripture banquet, Off. l. 1. c. 31. p. 78. 79  
Scripture rightly divided, and fitly applied by the Minister, is as the fat and flower of wheat purest; and choicest oil, best wine taken in sobriety, Test. p. 2. l. 17, 18, 19  
Serpent, Off. l. 3. c. 14. p. 47, 48.  
Shamefastness, the companion of chastity Off. l. 1. c. 18. p. 46.  
Sheba, Off. l. 2. c. 10. p. 27.  
Shimei, Ib. c. 6. p. 12. etc. 48. p. 114, 115.  
Silence, Off. l. 1. c. 2. the Lord by it in the Gospel wrought our salvation, Off. l. 1. c. 3. p. 6. It must not be there where commanded to speak, L. 3. c. 5. l. 17. The surest guard, Ib. c. 14 p 49. In silence great things wrought, Off. l. 3. c. 1. p. 2, 3. 4.. Silence of Pythagoras borrowed of David. Not to speak, but to hear the Lords precepts most called upon in Scripture, Fr. p. 25.  
Simplicity of speech, Off. l. 3. c. 12. p. 39 where line 3, read that no man may involve.  
Single life, and continuance in Widowhood much magnified by our Author, but it is no general received opinion of the Church, and the holy Scripture is of no private motion, Off. l. 3. c. 14 p. 49.  
Sin's very face is to be flied, Add. p. 40.  
Sitting, what it imports, Add p. 127.  
Slaves, how handled among Ethnics, Fr. p. 18.  
Sobriety, is a kind of Fasting, Off. l. 1. c 18. p. 47.  
Society divided, Off. l 1. c. 28. p. 63. of the godly to be frequented, Ib. c. 20. p. 49 50, 51.  
Soul, first to be consecrated to God, Off. l. 1. c. 50. p. 123.  
Speech, familiar, Off. l. 1. c. 21. p. 48.  
Speaking commended, where no idle word, Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negotio vacuum, Off. l. 1. c. 2. p. 5. In speaking Satan seeks to ensnare, Offa l. 1. c. 4. p. 8. 9  
Spies, evil preferred present utility before honesty, Off. l. 3. c. 8.  
Stoics agreement with Scripture, Off. l. 1. c. 28. p. 64. & l. 2. c. 2. p. 3.  
Standing imports blessing, Add. p. 127.  
Stranger's entertainment acceptable to God, Off. l. 3. c. 7. p. 25. Expulsion of them, Ib. 76.  
Susanna, her silence commended, Off. l. 1. c 4. p. 8. 9 & l. 2. c. 9 p. 26. & l. 3. c. 14.  
Syrians, Off. l. 1. c. 29. p. 66.   

T  
Taciturnity commendable. Add. p. 135.  
Teacher, ought first to learn before he take upon him to instruct, Off. l. 1. p. 2. where hic mistaken for hoc, viz. hoc est juxta proverbium, where according to St Gregory's judgement from our Saviour's example, none should teach in the public assembly, but such as have attained to our Saviour's years  
Thief, not chief, Pref. in lib. 3. p. 3. line 1.  
theophra, Off. l. 2. c· 2. p. 3.  
Temperance, in the Ethnic is in the outside, not in the inside, Fr. p. 26. l. 10. described, Off. l. 1. c. 50. p 125. c. 43. p 103.  
Testimony, must be for the maintenance of the truth, not to benefit a friend, Off. l. 3. c. 16. p. 57  
Text, Hebr. & Sept. reconciled, Off. l. 1. c. 29. p. 67, 68 etc. 30 p. 72. etc. 44. p. 107. etc. 45. p 108. etc. 46. p. 109. etc. 49. p. 119. Off. l. 2. c. 2. p. 4. etc. 3. p. 6. etc. 8. p. 24. Off. l. 3. c. 1. p. 1. etc. 9 p. 31. etc. 10. p. 35. 53. 56 57  
Tigris, interpretation. Hebr. Hiddekel of hadal, a Persian word. Fortitude compared to it, Intr. p 3.  
Tillage, in the time of famine how to be husbanded, and the increase how to be bestowed, Off. l. 3. c. 6. p. 19  
Tobias, his exceeding great kindness to his people, Off. l. 3. c. 14. p. 48.  
Tongues, evil. Add p. 128. where line 16. read, thou sittest and speakest against (which wanting) thy brother. Tongue of the learned, Off. l. 1. c. 2. Tongue's scourge Ib. c. 41 p. 99  
Tranquillity, what. Off. l. 1. c. 36. p. 89.  
Treachery, to be flied; Add. 3. p. 40.  
Treacherous dealing toward God's servants, the brand of that infamy will never be removed, Off. l. 3. c. 15. p. 56.  
In Trouble inexpected, what to be done, Off. l. 1 c. 38. p. 29.  
Truth, what to be done in the searching thereof. Time and diligence must be brought to the searching of it. Engrafted in all men by nature to search out the truth, Off. l. 1. c. 25 p. 59 60.  
Turpe, Off. l. 1. c. 50 p. 126.  
Tyrian Factors, in fame of old for lucre, Off. l. 2. c. 14. p. 3 5.   

V  
Vanity, Off. l. 1. c. 49. p. 116. Vanity to scrape together riches, p. 117, 118. Merchant's traffic vanity.  
Verecundie, Off. l. 1· c. 43. p 103, 104.  
Virtue's Cardinal, comprised in Scripture, No virtue meritorious, Fr. p. 7. line 27. 32. yet not without their singular use, Fr. p. 8. line 3. the work of God in us, Ib. line 23. St. James and St. Paul accorded, Ib. line 17. rarely used in the Scripture. Pref. in l. 2. p. 4. line 6. Virtue whence derived, Ib. line 11. Lady Virtue, Add. p. 138. what virtue in every e-estate of men blessed, Off. l. 2. c. 3. p, 6. A life accumulated with virtue near step to eternity.  
Virtue's are undividable, Off. l. 2. c. 9 p. 26. The vulgar look to them separated, Ib. Not engrafted in man by nature. This is not denied of any professor Christian (no not of the Ethnic) save only of the Pelagian, Fr. p. 1. line 22. The whole praise of virtue to consist in action is the confession both of Ethnic and Christian Philosopher, Fr. p. 2. line 25.  
Vices to be spoken vehemently against, Off. l. 3. c 14 p 45. what is shameful cannot be gainful, Ib p. 46. Vice voluntary, Fr. p. 14. l. 1.  
Victory, not to be gotten by dishonest means, Off. l. 3. c. 14. p. 46.  
, their flourishing estate of no continuance, deserving punishment even in verdict of own conscience, Off. l. 1. c. 22. p. 22. 24. Contrariwise is it with godly, Ib. etc. 15. p. 29. 30.  
Voice, Off. l. 1. c. 19 c. 22. p. 50. where line 25. expunge natural, line 27. after sounding, put in fit for singing.  
Use in the right kind of spiritual graces, Off. l. 1. c. 21 p 133, 134.  
Utility, and honesty to be one, Off. l. 3. c. 2. p. 5. A rule whereby they may be kept inviolably, Ib. c. 7 Utility evermore to follow honesty, c. 14. p. 44.  
Utility, honesty, and decency wherein they accord, Off. l. 3. c. 7. p. 26. Utility joined with ignominy, Ib. c. 7. p. 32. Some Utility corporal, some belonging to piety, Off. l. 2. c. 6. p. 16. That which must move as principal to Utility, aught to be Faith, love, and equity, Off. l. 2. c. 7. not filthy lucre, Ib. c. 6. p. 13. 15.  
Vzza, Off. l. 1. c. 50. p. 122.   

W  
Warlike virtue to be commended in holy men professing religion, Off. l. 1. c. 40. p. 95.  
Wars, never waged by David, but being provoked in all his wars he had prudence for his companion, Offa l 1. c. 35. p. 84. In all his wars consulted with oracles of God, Ib. p. 85.  
In Well-willer, better to put confidence then in the wise, Off. l. 1. c. 33. p. 79.  
Wickedness, not to be committed to get a kingdom, Off. l. 3. c. 5. p. 16.  
Between wicked and envious difference, Off. l 2. c. 30. p. 73.  
Widows, Off. l. 2. c. 29. p. 71.  
women's society to be avoided. Women to be covered in time of prayer, Off. l. 1. c. 19 p. 43. &c 45. p. 108.  
Will of man able to do nothing in the matter of salvation, Fr. p. 12. Free- will we have none to do well, Off. l. 2. c. 6. p. 14. where line 13. his to be put out.  
Wisdom 4. Off. l. 3. c. 2. p. 7. Ordinary and extraordinary, ib. Special, ib.  
Words unseemly, Off. l. 1. c. 18. p. 39 In preaching, Ib.  
All works humane excluded from Justification, Pref in 119. l. 3. and that our Justification is by faith. Good works though they merit not, yet manifold is their utility, Fr p. 9 The practice whereof why not received of the Lord at the hands of the Ethnic, ib. p. 10. want of faith cuts them off solely. God their Author, ib. p. 2. & 13.  
From worldly molestations good to fly, Add. p. 140, 141. but must withal take up holy meditations that will come to salvation. Work specious in the tongue, and without true affection of no validity, Off. l. 2. p. 5.  
World's contempt, and of fleshly lusts ought to be in Ministers, and professors of the Gospel, Off. l. 1. c. 49. 119. World's beginning maintained by some Ethnics, Fr. p. 20. l. 16. Worldly lusts to be avoided, Add. p. 139. Worldly conversation not good, and why, Add. p. 133.  
Worship false is against nature, honesty, and comeliness, Off. l. 1 c. 25. p. sto.  
Writers humane were read and studied by the chiefest of the Fathers of the Church, Off. l. 1. c. 25. p. 60.   

Y  
Youth may receive instruction from Josiah, Off. l. 2. c. 30. p. 34. Immaculate life in them the stipend of old age, Ib. c. 20. p. 51.   

Z  
Zeal, Off. l. 2. c. 30. p. 74.  
Zelotes, Off. l. 2. c. 30. p 74.  
Zeno, Off. l. 2. c. 2. p. 3.    

TRUTH'S TRIUMPH: OR, St. AMBROSE HIS CONVICTION OF SYMMACHUS A Gentile, pleading for the Altar of Victory being demolished by the Christian Princes, to be erected again in the Court of the Senate of Rome. Done into English by the former Translator of his Offices.  
Symmachus Ambrosio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astat,  
Atterit os discors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aure sonus.  1 COR. 10.20. What the Gentiles sacrifice, they sacrifice to Devils, and not to God. 
LONDON, Printed for john Dawson. 1637.   

TO THE RIGHT REVEREND FATHER in God, and my very good Lord, GODFERIE L. Bishop of Gloucester.  
My very good Lord:  
IT is not without cause that the Apostle speaking of good Works, breaketh forth into this Epiphoneme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this I will that thou affirm, that they which believe in God be careful to maintain good works; and afterward, let ours learn so to do: and that St. john the Divine joins with him, ratifying the same from the infallible testimony of the Spirit, when mentioning the blessed estate of them that die in the Lord; adds withal, that their works follow them. For where the effect is found, there, and no where else, the cause undoubtedly is in place, which is a lively, saving, and justifying faith. Neither can they be denied to be Via regni, si siant non timore, sed amore: non formidine poenae sed dilectione iustitiae: Which is that St. Augustine requires for the inside: but, because that is known only to the Searcher of all hearts; we must in caritie go no further, then to what is outward: and esteem good works as they are; good, and profitable for men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the truth is, it redounds greatly, to the discredit of the professors of the Gospel: especially to those of eminent place, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fruit: our neighbours of New Windsor, and their posterity are exceedingly bound to your Lordship, for your most gracious and liberal contribution for the better ornament of their Church and market place, as also for the maintenance among them the perpetuity of that morning watch of divine service to the great honour of God, and stirring them up to holy devotion. The remembrance whereof, together with your Lordship's right Christian disposition, to the daily and continual practice of charity was a special motive of this my Dedication. We all admire his virtue, who was able to say, 
job 21.15.  I was an eye to the blind, and a foot to the lame; I was a father to the poor, and his loins have blessed me. In these barren and frozen days of Hospitality, who doth not admire your Lordship, from whose gates the poor never depart with an empty bosom. Blessed is he, 
Psal. 41.  as the Psalmist speaks, that judgeth wisely of the poor. St. Laurentius that holy Martyr, Archdeacon to Sixtus Bishop of Rome, when the tyrant Decius sought the spoil of the treasures of the Church, cried out, Horum manus (meaning the hands of the poor) thesauros ecclesiae in coelum deportaverunt. For these are truly the treasures in which Christ remains; 
2 Cor. 4.7.  we have this treasure in earthly vessels according to the blessed Apostle, and it is written, I was hungry, and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger, and ye took me in. Afterward punctually, what ye have done to the least of these, ye have done to me. For this cause our holy Father himself witnessing it, 
Offic. l. 2. c. 28  sold the very goods of the Church, the sacred vessels themselves, namely to redeem the captives being in extreme and miserable servitude, wonderful compassionate was he to the poor: and in that your Lordship rightly resembles him therein, being an acceptable piece of service to God, worthily is it presented indeed to your Lordship, and published in your name. Take therefore for your Lps everlasting comfort, what that divine Father hath, 
August. in Lucam. Serm. 3 5.  Qui sunt qui habebunt tabernacula aeterna nisi Sancti Dei? & qui sunt, qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiae serviunt, & quoth eyes opus est hilariter serviunt? In the mean time receive this my travel of translation, I most humbly desire your good Lordship as a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pledge of my ancient love toward you, and true affection to honour that special grace of Commiseration so eminent in your Lordship. And thus with my heartiest petition to the God of all goodness for your Lordship's long life, and much happiness, to the further benefit of Church and 
b Munisicentissimus Episcopus tam pater est Patriae quàm Ecclesiae.  Commonweal, I rest,  
Your Lordship's poor Orator in all humble duty Ri. Humphrey.   

Cause rendered for the translation of the Fathers.  
THeir authority is next to the sacred scriptures, and they are expositors of them giving great light to them, neither are their interpretations, and commentaries of small strength, and worth to persuade, that what sense they give of them should not be neglected.  
2. Their writings afford us a true chronology of the times, how they have passed what hath been done in each several age, what doctrines have been maintained for orthodox, what rejected as erroneous, and heretical.  
3. Their sweet and pithy sentences are of invaluable weight, proceeding from the profoundest judgement, and rarest invention, conceived not with humane wit, but by divine grace, which appears by this, that none in our days can attain to the like excellency therein.  
4. No examples of holy life be found since the Apostles comparable to theirs for devout prayer, fasting, charity, care of the flock committed to them, courage for the convincing of error arising in the Church, beating down sin with the due punishment thereof, by their good discipline joined with decent order, and reverend government.  
5. The synods or Counsels were called but they were assigned to be speakers, precedents, chief pillars, and compilers of what soever therein was acted, and effected.  
6. The translating of them is a means to bring them out of the dust, and dark corners wherein they lie rotting, and consumed with moths, and to set a new coat, and flourish upon them, to revive their blessed memory, to honour them, and to give them their deserved commendation, more narrowly to sift out their true tenets, and to discover their frailties: the one being a good mark for imitation, the other for devitation.  

Andrea's Schottus published 600. Greek Epistles of Isidorus Pelasiotes out of the Vatican Library An. Dom. 1628. whereof there was another edition the year following in Greek and Latin which argues that the hands of the learned are ever in action this way, & labours most acceptable to the Church of God.  7. This willbe as a spur to stir up to the reading of them, and to examine how that which is translated accordeth with the original, will make them more familiar, better known, bring them more easily to hand, to more frequent, and certtaine use.  
8. It hath been accustomed in all ages to translate them, and if the Greek fathers might be turned into the Latin tongue, why might not the Latin into other Languages? Pisanus Burgandio presented as a worthy piece of work to the council of Pope Alexander, the homilies of Saint chrysostom translated into Latin upon the Gospel of the Evangelist john, and said that he had done the like in a great part of his homilies upon Genesis, not one of all the Greek Fathers beside, but hath been translated.  
9 They which take not that course, yet what they commit to writing as their own they extract out of their works, as Eusebius did his Ecclesiastical history out of that famous library, which Bishop Alexander had erected in Jerusalem.  
10. Eusebius himself hath many years 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 well approved. B. Parrie seemed to take great felicity therein to the special benefit of the Church of God, as in Vrsinus, and Doctor Rainolds conference out of English into Latin, chrysostom for some part is done into English with Zanchies 
a Calvin's institutions Philip of Morney L. du Plessis, Peter Martyrs common places virel with many more.  confessions.  
11. Many humanity books are extant in our tongue, as Plutarch's lives, Pliny, Homer Ovid's Metamorphosis, Persius, with others almost innumerable in our, and transmarine languages. Now can it be held as profitable for a common weal, that the thus converting of humane authors should be allowed, that divine writers of an inferior rank, and no way worthy to be compared with the ancient Fathers, should be a thing beneficial to the Church of God, and not of them? What is objected to the contrary is of no weight, as that thereby the common people shall be prompt in them as ourselves. For we ought rather to be of Moses meek and loving disposition, who hearing that Eldad, and Medad prophesied in the host, wished that all the 
b Num. 11.29.  people were endued with that divine gift bestowed upon them: and of our Saviour sweet, and humble affection, that when john 
c Luke 9.49.  complained that one that accompanied not with them, cast out devils in his name, replied with a joyful admission thereof, he that is not against me is with me. Wherefore if it may be for the better edification of our country, let us not spare any labour, but follow therein Bartholomew the Apostle, who as he turned the Gospel of St. Matthew 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 sense, which where is it better given then by the fathers? Grant the one therefore, then of necessity the other must be 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 use of the Latin church so into chapters viz. in that order, and number as we have it at this day, and Robert Stephens into verses. Now if this had not been where had our accurrate knowledge of quotation been, and equivalent almost to that exactness of the jews 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?  
Tenderness of conscience is another objection.  
The Fathers may be by this means misconstrued, and corrupted. Archbishop Vlshelme with other Bishops in the days of Ethelstan touched him well in the point of conscience, when they drew him to proclaim, Ego Ethelstanus Rex mando propositis meis in regno meo in nomine domini, et sanctorum omnium, ut imprimis reddant de proprio meo decimas deo tam in vivente, quam in mortuis frugibus, terrae et Episcopi mei similiter faciant de suo proprio, etc. And it follows 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 us. Antonius Pius the Emperor's conscience was full of clemency, who chose rather to save 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 soul saved, but here the contrary is found, for many souls may be lost, or not settled for want of the help 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 always easily kept: and that according to St. hierom's confession. So alleged against the translation of the Bible, Const. 7. of T. Arundel Archb. and against Coverdalls by Bish. Gardiner.  misconstruction, and corruption it might be as well alleged against that honourable act of Ptolemy 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 prophetical and Apostolical only accepted,) but that humane frailty in the best wits, and most sanctified spirits must of necessity, as sorry unsavoury seed among the cleanest fanned wheat discover itself. Finally if tenderness of conscience will permit to produce the Fathers in pulpit, and to English them: (For otherwise the rule of the Apostle is 
g ● Cor. 14. ●  broken not to speak to the people in an unknown tongue) then much more may it be done without any scruple that way, in case where we draw not so near to God, neither do stand in so special manner in his holy presence.   

The Argument.  
THere were three Emperors called by the name of Valentinian, the first was styled the elder succeeded in the Empire, jovian who succeeded julian the Apostate, an 
a He was stain together with Heraclius by certain soldiers 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 son to the elder, reigning 
b He was stifled to death by the conspiracy of Eugenius and Arbogastus Socra. l. 5. c. 25. which plainly evidenceth that they were divers one from the other, were there none other proofs.  immediately after him, and coming up to the Empire in the middle, as it were, between them both. He was the son of justina a second wife, whom he married, Severa his first wife being living: This was she, that being an Arian wrought the exilement of St. Ambrose, but was withstood, and intercepted in the execution thereof, through the singular affection of the people toward him. This Valentinian her son, chosen by the soldiers, after the death of his father it is, to whom St. Ambrose here writeth, being young in years: yet now, as it should seem, out of his minority, during which time, the prudent Governor Probus the Consul ruled Italy. Here was the Empire first divided, after the time of the three sons of Constantine the great, into three several Dominions; Gratian his elder brother had the dominion over the East, he over the West, Theodosius over Egypt, with the other parts of the South. To him therefore Symmachus being Consul and head Senator of the city of Rome sent this Epistle, labouring vehemently therein, (and he being of small judgement might easily be seduced,) to obtain his grant, to receive a-againe into Rome the old Ceremonies, and abominations of the Gentiles: which from the time of Constantine the great, save only in the days of julian the Apostate, who reigned not three years, they had forsaken, and embraced the Christian religion. Our renowned author Bishop of Milan the chief City of Insubria now Lombardy, lying in that part of Italy called Gallia Cisalpina; a man of great fame in those days in the Church of God for his authority, learning, wisdom, and courage: no sooner heard of this seditious Epistle, but strait way being moved in zeal for the Christian cause wrought the former of these two Epistles to the young Emperor, desiring him to send him the relation of Symmachus, wherein in the mean time he meeteth stoutly, and sharply with the subject, and when it was sent him fully and effectually replieth to it, worthily convinceth it in the second Epistle. Which also took so good effect, that the relator prevailed not, though a man of rarest eloquence, and highest estimation. Notwithstanding, such confidence had he in his oratory joined with his reputation (so presumptuous spirits, and hot-spurres are Satan's proctor's) that to bring his precious enterprise to pass, hoping Maximus the Britain should have obtained the Empire, he gave another attempt. For compiling a book in his praise, and pronouncing it before him with his best elocution, he sought to draw him strongly to him, which was easily done, he being a barbarous tyrant: specially when he saw this to serve as a bait to bring Rome to him. But herein again he was deceived, and had not something happened better than he deserved, he had been catched, and strangled in his own snare. For Theodosius shortly after slew Maximus, and then was he charged with treason for that libel of his, and had suffered death, as his due guerdon, had not Leontius the B. of the Novatian Church at Rome, he flying thither for sanctuary, entreated Theodosius for him: who because he bare love to the priesthood, and was a Prince full of clemency easily pardoned him. And whether afterward he became a Christian convert the story shows not, but 
c Socrat. l. 5. c. 14.  there it appeareth that he wrote an Apology to Theodosius.  


d Plutarch de garrulitate.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The 
e Prov. 16.9.  heart of man purposeth his way, but the Lord doth direct his steps.  
Many 
f Prov. 19.11.  devises are in a man's heart, but the counsel of the Lord shall stand.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or, A further explication of the same.  
TO pass by without the same regard, the irruption of the 
a Plutarch. in vita Camilli, & Marcelli.  Gauls into the Roman dominions under Brennus, and thirteen years after that, as at the first, when overcome by Camillus, and again under Britomarus their King slain by 
b Two hundred thousand of the Gauls joining in battle were slain by Vindex, and Verginius. Plutarch in Galba.  Marcellus, neither of their rebellion, wherein they were vanquished by Caesar, because these tumults were before this Monarchy became Christian: and to insist upon times those Goths, even from the utmost Climate under the North Pole, and fens of Meotis, had in great multitudes broken into Italy, and grievously infested the Roman 
c In the time of Valentinian the elder the Sarmatians troubled the Roman territories, and in the reign of Valens, the Goths inhabiting beyond Ister. But the Huns overcoming them, when there was peace between their two Captains, Phritigernes, and Athanarichus, they crouching to Valens, and he thereupon placing them in Thracia, they rebelled against him, Socr. Scholar lib. 4. c. 26. 27. 28.  Empire. Wherein when first 
d P, Diacon. 9 lib. 12. ●. Oros. lib. 7.  Rhadagaisus a Scythian by stock and an Infidel, who having under him five thousand had cried out with his retinue, that the city of Rome being destitute of the aid of her Gods, which she had destroyed, could not be able to resist him, and his mighty power protected by the strength of his Demonaick Gods, when next 
e True it is, that Alarichus became a Christian, and ulphilas their Bishop turned the Bible into the Gothicke tongue: yet Theodosius made him fly as a molester of the Roman state. Idem lib. 4. cap. 27. & loco quo supra.  Alarichus had taken the city of Rome itself; thirdly, when Ataulphus had devoured with his army, swarming like locusts, whatsoever the other had left; and lastly, Maximus the tyrant a Pagan likewise, though of another Nation, had now won no small part, and had climbed up even to the very throne of the Empire Symmachus a great Governor, and a great Orator enamoured with the love of Paganism, riseth up as one ravished with the joy of such news, and takes occasion hereupon to defend the Religions of the old Romans, and their flourishing idolatrous estate against the Christian faith. And therefore eagerly moves, and with all his rhetoric persuades to procure the Altar of victory taken down to be re-edified, and to be adored, as of old, for a Goddess, the stipends of the Vestal Virgins, as heretofore, to be repaid them, all the rites of the Gods with their sacrifices, priests, and ministers to be again revived. Against which his detestable, and pernicious errors, our author for gravity, and authority a most eminent Divine, for wisdom, zeal, and goodness of style, joined with all variety of learning, a man incomparable opposeth himself, the cause of religion now lying at the stake, and necessarily requiring it in these his two Epistles: which may serve all posterity, as two strong bulwarks, for Apology of the Christians faith against Gentilism, and all superstition. He it was that stood in the forefront, abode the sorest brunt, and forced to silence that braving prolocutor. Howbeit, the matter being of highest importance, needful it was for succeeding times, his Hydra's head still springing up, that some should come in as champions to cut it down: Wherefore Aurel. Prudentius a worthy Poet inserting expressly this our Symmachus own words, beateth him every where from his hold in two books of heroic verse. St. Hierome in many passages of his works, but specially in his Epitaph upon Neopotian unnestles him in his couch. For what is his stuff stripped of some little flourish? P. Diaconus, and P. Orosius (St. hierom's scholar, and set on work by St. Augustine) by their pithy historical discourse pinched him on both sides to the hard bones. And at last St. Augustine himself in that everlasting monument of his 
f De Civitate Dei.  22. books hath sifted him to the bran, hunted him out of all his starting holes, and losing the lists of his refined lines hath quite, and clean, like to a few Spider's webs, swept them away with all their wiles. Thus you see, that all these (and many more not now extant) as so many mals, are hammering still upon this stithy, and though they batter it every one in his turn, yet they never leave striking till they have driven it to powder.  
But this was one of the least, not of the last of our prudent Father's labours. For he applied himself to profit posterity as long as he was able to handle a pen. Every of the four, and he in the first place, had his excellency. He in his Allegory, Gregory in Tropology, Hierome in History, Augustine in Anagogie. Each of these is doubtless for utility, if we had the like will, and wisdom to use it accordingly. The Apostle bids Timothy bring with him his 
g 2 Tim. 4.13.  books, specially his parchment. He being exraordinarily inspired, and his time of dissolution now at hand, what should he do with books? As the sacred, so other godly books in their degree, be for comfort, instruction, strengthening the judgement, establishing in the truth, the day of reckoning being come of principal use for preparation, and committed to parchment more durable. But that the providence of God is wonderful for the benefit of his Church, we might justly admire that the Fathers in their continual care of government, of preaching, disputing, conferring, reading, had any time left them at all to write, much more so many large volumes. Varro in his time was a mirror to the Ethnics, and our Author may be a 
h Vsque ad ultimam aegritudinem non cessavit scribere: unde scribens in illum psalmum, magnus Dominus, & laudabilis nimis, etc. mortuus est. Th. Aquinas in Comment. in 2 Ep. ad Tim. & cap. 4.  greater to us. For his 
i Aug. de Civit. Dei. lib. 6. cap. 2.  commendation with some additament, may he justly challenge: Vir doctissimus undecunque Ambrose, qui tam multa legit, tam multa toties concionando locutus est, ut aliquid ei scribere vacâsse miremur, tam multa scripsit, eaque brevitate, & difficultate ut vix quenquam legere, pauciores intelligere posse credamus. But in so much pregnancy of wit as in our age, what use is there of reading the Fathers themselves? Pijs 
k Calvin. Comment. suo in 2. Epist. ad Timoth. & cap. 4. 2.1●.  omnibus commendatur 
l Continual reading, from which they may reap profit, is commended to all the godly. The fury also of fanatical spirits is more refuted thereby, who contemning books, and condemning all reading, boast only of the strong inward motion of the holy Ghost, wherewith they are inflamed.  assidua lectio ex qua proficiant. Magis etiam refellitur fanaticorum hominum furor, qui libris contemptis damnataque omni lectione solos suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jactant. And where may we profit more than here whose assiduity is a wonderment to the world, and so great, that it had been impossible for them to have undergone it? but that Vicit amor Christi, fideique immensa cupido.   

St. Ambrose to 
a Valentinian the second, Socrat. Scholar l. 4. C. 26.  Valentinian the Emperor, earnestly craving, 
Ex lib. 5. Epist. Ep. 30.  and effectually dealing with him, that he would not at the Petition of the Gentiles, be induced to grant his Imperial Decree, for the restoring of their Altars; showing first by such a Decree, no small injury to redound to God, next to his 
b Valentinian the first, brother to Valens the Emperor.  Father, and 
c Gratian the Emperor.  Brother.  
AMbrose Bishop, to the most blessed and Christian Emperor 
d This young Emperor was very wavering in his religion, here our Author fears his turning Pagan, elsewhere mentioning with Auxentius that he would altogether become Arian, as Orat. de Basil. trad, Epist. ad Marcellin. soror. lib. 5. Epist. Ep. 32. & Ep. 34 ad Theodos. Imp. to whom upon his decease he giving his testimony plainly speaks it, Quod ego non pro recordatione injuriae erga me veteris, deprompsi, sed pro testimonio conversionis. Illud enim alienum, hoc suum quod à te infusum sibi, itatenuit ut matris persuasionem excluderet. Now his mother was an Arian.  Valentinian. Forasmuch as all men living under the dominion of the Roman Empire, do homage, and service to you Princes, and Potentates of the earth, ye ought yourselves in like manner to live under the command, and obedience of the omnipotent God, and to fight likewise under his banner for the maintenance of the holy faith. For otherwise the weal of no man can possibly be in safety, unless he may be brought truly to worship the true God, which ruleth all things by his power: And he only is the true God, who in his devotion calleth for the 
e John 4.24. Psal. 5●. 6.  heart, and 
f Not regarding what is outward, Micah 6.7.8.  inward affections. The Gods of the Gentiles, as saith the Scripture, are 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Sept. Psal. 95.6.  Devils. Whosoever therefore taketh up arms in the cause of the true God, and sincerely embraceth his holy service, he stayeth not upon dissimulation, and connivency (incident to outward ceremony) but his whole care in all fidelity consists in the employment of his mind upon the study of pure religion, and godly devotion: Last of all, if these things be not performed, at the least this must be done, that in no wise consent be showed to any idolatrous service, and profane 
h Profane, that is, wicked, not otherwise then chalelei in Hebr. equally used for profane and polluted, Fraternas acies, Alternaque bella profanis Decertata odijs, Stathius. He is properly profane, who is held with no love of the Fane, or Temple: howbeit here used for that which is most beastly and abominable. And is not idolatry abominable, when as the learnedst of them which most strongly standeth for it, confesseth that revera Diabolus in ipsis loquebatur? the Devil spoke out of their idols? Bellarmine apud, D. Rainolds l. 2. the Idol. C. 3. Paragr. 8. which appeareth clearly to be so. Lev. 17.7. That idols called Vanities, jer. 14.22. because they bear the vain images of the true God, or as Zach. 10.2. they speak vain things: these express somewhat their dotage that run after them, but lay not open fully the foul deformity of this filthy error.  worship of Ceremonies. For no man can deceive God, before whose eyes all things, yea the very deepest secrets of the heart lie 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4 13.  open, and naked. Wherefore (most Christian Emperor) seeing faith to the true God ought to be tendered, seeing for the preservation of the same faith, care, caution, and devotion, aught to accrue. I much admire how it cometh to pass, that some there are which conceive hope to themselves, that it cannot otherwise be, but that you must repair again, and re-edify by your mandate the altars of the Gods of the Gentiles, and withal yield allowance for the use, and maintenance of the profane sacrifices. For their hope is, that you will not seem to cast the burden thereof upon them, but rather bestow what of late hath ●eene reserved, either for your Exchequer, or coffer, as of your own proper cost on that behoof. And (see) what complaint they make of their damages sustained by us, who never ceased to spill our blood, who spared not to spoil the edifices themselves of our Churches. They petition likewise your Highness, for the granting to them their privileges being such themselves, as have denied us the common use of speaking, and teaching, by that their last law in the time of julian: the granting, and renewing, I say, of those very privileges of theirs, whereby the 
k julian made a law, that the Christians should not be trained up in profane literature, Socra. Scholar l. 3. c. 10. Such inhibition is against the holy commandment, where willed to hold that is good, 1 Thessal. 5.21. & Col. 2.8. to beware lest any circumvent through philosophy, and vain deceit, which we shall not be able to do, unless we possess the armour of the enemy, Socrat. Scholar l. 3. c. 14. where the use of humane learning is worthily pressed.  Christians (ensnared through their crafty practices against them) were often deceived. For they sought to entangle by those privileges, some unadvisedly, some for that they avoided the trouble of public necessities, many because all under trial are not found strong, few excepted, because the most part were weak, and made relapse, and that under the regiment of Christian Princes themselves. And were not those now abolished, I might confirm by manifold arguments, that under your government they ought in right to be removed. But whereas by the greater number of the former Princes throughout their dominions, being Lords almost of the whole world have been inhibited, and interdicted, but repealed, and quite abrogated, and that for the cause of true religion, by your clemencyes brother Gratian of famous memory his rescripts given at Rome: neither destroy you, I beseech you, his statutes for the defence thereof faithfully enacted, nor pull you in pieces your brothers (royal) precepts already divulged. In civil affairs if ought be established, no man thinks it just to violate it, shall then a Precept concerning Religion be trampled under foot? Let no man creeping into your bosom, and insinuating himself by his sophistry beguile your tender years. Or else, be he a Gentile that labours for it, he ought not to entangle your mind in the snares, and wrap you in the bonds of his superstition; but, when he himself under so great a zeal of truth is drawn to defend Vanity, ought out of his own desire teach and admonish you in such sort, whereby as a duty belonging to your princely estate, you might addict yourself to the study of the true faith. Something to be ascribed to the 
l Our Author clearly setteth down his judgement concerning the merits of the Saints, Lib. 2. Cap. 2. de Vocat. Gentium in these words, Quod ad ipsam cognitionem Veritatis, & perceptionem salutis non quisquam suis meritis sed open, & opere divinae gratiae perveniat. That no man comes to the knowledge of the truth, and reaping of salvation by his own merits, but by the aid, and work of divine grace, which he proveth out of 1 Cor. 3.8. & 12.11. and whereas the Apostle saith, 1 Cor. 3.8. every one shall receive his reward according to his own labour, he answereth it thus, Datur ergo unicuique sine merito. It is given to every one without desert, whereby he may go forward to desert, and it is given before any labour, that every one may receive his reward according to his labour, which appears in the distribution of the talents, Math. 25.15. they were divided according to the proper and natural possibility of the partakers thereof, not according to their proper merit. The bestower foresaw the model of the capacity of every of these, and an unlike number of talents was delivered to each of them, not as a remuneration of their merit, but as matter for them to work upon, and if Erasmus exception against this work be not unjust, because of the diversity of the style in his opinion, take what he hath upon Psal. 119.10. where he first proveth that works must be voluntary from 1 Cor. 9.17. and then, when so, quòd quisquis fecerit legis judicia remuneratione donatur à Christo. Donum is that quod nulla juris necessitate sed sponte praestatur, id est, a donation is that which is freely given. Hereunto accord St. Augustine's descant upon our merits, quisquis tibi, speaking to God in his confessions, enumerat vera merita sua, quid tibi enumerat nisi munera tua? and St. Bernard's Serm. 54. sufficitad meritum, scire quòd non sufficiant merita.  deeds of famous men I do persuade myself, but God to have the preeminency therein it is out of question. In a consultation of War the sentence, and advise of men therein exercised, aught to be expected; but when the cause of religion is in hand, the mind of the Lord is to be thought upon. Injury is done to no man, when the omnipotent God is put in the first place. In his power it is to give sentence. Yea according to the matter of your government enforce not the unwilling to such service as he likes not; take not to yourself (O noble Emperor) any further liberty, so shall every one patiently bear, what is not extorted by his Emperor: when on the other side, it would be grievously taken, should there be a desire in his Highness to extort, and wring any way from him. The affection of privation, and betraying his cause, is wont to be distasteful to the Gentile himself. For every one ought steadfastly to defend, to the uttermost of his power, to preserve the faithful purpose of his heart. If any, though in name Christians, think the decreeing of such a matter to be good, let not that gay cloak under a bare and vain title dazzle your eyes, and draw you into deceit. Whosoever persuades this, whosoever determines this, sacrifices. Howbeit the sacrificing of one is more tolerable, than the running of all into that sin. This whole Christian Senate is in danger. If at this day some Gentile Emperor should set up an Altar to images, which God forbidden, and should compel the Christian assemblies to meet there, to be present at the sacrifices, that the ashes 
m This supposition in his other Epistle is put down as an objection against Symmachus, hauriant omnes, inquit, hauriant vel inviti fumum oculis, symphoniam auribus, cinerem faucibus, ●●us naribus, & aversantium licet ora excitata foci● nostris favilla respergat.  of the altar, the spark of the sacrilege, the smoke of the bodies burnt might fill the breaths, and mouths of the faithful: should also give judgement in that court where they of the jury might be compelled after oath made before the altar of the image to give in their verdict (for they interpret thus, placing it where the Court is filled for the greater number, with such as are Christians, under that Sacrament to bring every assembly, so is their thought, to seek unto it openly for counsel) every Christian compelled under such a condition to come to the Senate, as for the most part he is, and that injuriously, might well believe it to be a plain persecution. You therefore being Emperor, shall the Christians be constrained to swear unto the altar? To swear what else is it, but to testify him by whom thou swearest to be a protector of the faith, and a divine power? You being Emperor, this is desired and required, that you command an Altar to be erected, allowance to be given to profane sacrifices. But this cannot be decreed without sacrilege. Hereupon grows my humble supplication to you, that you would not be induced to permit any such Decree, or constitution to pass, or to give way thereunto by your subscription. I being Christ Bishop in his stead 
n 2 Cor. 5.20.  convent you for the trust committed to you in the cause of religion. About which matter we all bearing the name of Bishops might have met together, had not that incredible, and sudden accident been divulged, that somewhat derogatory thereunto, was either suggested in your Consistory, or desired of the Senate, and as for the Senate let it be fare from it. Some few of the Gentiles there were that usurped that common name of Senate. For two years sithence almost, when they in like manner attempted to put in this Petition, holy 
o Damasus was B. of Rome in St. Ambroses time. He mentioneth him in his Commentary upon 1 Tim. Ca 3 Cujus Ecclesiae hodiè rector est Demasus. john Damascen somewhat near to him in name, lived in the time of Leo the Emperor, Eutrop. lib. Rerum Roman. 21. differeth greatly from him in judgement. For be defendeth Images to be such as stir up to devotion the minds of beholders, lib. de Orthod. fide cap. 10. This seems to have been a very golden age, when Gratian, and Theod. the great, were Emp. this Damasus that wrought much, and stood for the truth was B. of Rome, the Fathers of the Church, Ambrose, Augustine, Hierome, Athanasius. But this is most memorable, that by this Damasus a Council of 90. B. called to Rome, condemned Arius, Eunomius, Macedonius, Photius, Ebion with their disciples. By whom also was confirmed against the Greek Church the Holy Ghost to be of one substance with the Father, and the Son, Tomo. 1. Concil. Primus etiam Hieronymē siriptis authoritatem dedit, cum priùs 70. interpretum scripta tantumm modò in pretio essent. Carranza Summa Concil. pag. 196. I● cum 90, Episc. in Concil. Rom. congregatis professe sunt eandem fide quam tradiderunt patres in Concil. Nicaeno 1. & Concil. Constantij 6. eo Papa decretum est, ut ea quae apud Nicaeam statuta sunt, immota maneant, Cap. 1. ejasdem Consilij.  Damasus the elect of God over the Church of Rome sent me a libel which the Christian Senators, and very many indeed, preferred, complaining that they themselves never willed any such thing, joined not with the Gentiles in any such Petitions, neither gave their consent to it, making also further complaint, that if any than like matter were decreed, they resolved both publicly and privately, that they would no more resort to the Court. Is this a thing worthy your times, and the flourishing days of the Gospel, that the authority of the Christian Senate should therefore be pulled down, that thereby the purpose of the profane will of the Senate of the Gentiles might prevail? I directed this libel to the brother of your Clemency. Whence it appeareth the Senate to have given nothing in mandate to the Legates concerning the maintenance of superstition. 
Objection.  But peradventure it may be objected, why were they not present at the Senate held of late where this was desired? 
Reply.  They which were not present speak loud enough by their absence what they desired, they who treated with the Emperor alone, spoke what was sufficient in this behalf. Notwithstanding we marvel, though at Rome they take away from private persons the freedom to resist the Senate, how it comes to pass, that they will not have it free for you to forbid what you approve, nor to pass by what in your opinion is not right. And therefore being mindful of your Embassage last commanded me, I 
p Non dubitat quin si ipse Verrem conveniat aequitate causae commovere homine possit, Cic. in Verrem Act. 2.  convent you again in the point of your fidelity, I call into question your mind, lest you should either think to answer according to such like Petition of the Gentiles, or adjoin to such answers the sacrilege of subscription. Constantly refer yourself to the Prince Theodosius your pious Father, whom almost in all causes important you have accustomed to consult. Nothing is more important than religion, nothing of higher moment than faith. If it were a civil cause the answer ought to be reserved, until the coming in of the adverse party. This is a cause of religion, I a Bishop convent you. Let me have a copy of the relation sent, that both I may answer more fully, and so the 
q The Emperor Theodos. as before, a father to him for direction, and counsel, and so he might well be, seeing both for his virtues, and valour styled Magnus.  Father of your clemency being consulted in all points, may vouchsafe his answer. Verily, if any other thing be determined, we Bishops cannot endure, and dissemble the same with patience, you may perchance come into the congregation, but either shall you find no Bishop there, or if you do, you shall find him refractory. What will you answer him, when he shall say to you, the Church seeketh no gifts at your hands, 
The Church's complaint against Valentinian, should he fall away to the Gentiles.  because with them you have garnished the Temples of the Gentiles? The altar of Christ refuseth your oblations, because you have made an altar to images. For your voice, your hand, and your subscription is your work. Your obedience likewise, the Lord Jesus refuseth, and rejecteth, because you have obeyed idols. For he hath said unto you, ye cannot serve two 
r Math. 6.24.  masters. Your privileges the Virgins consecrated to God have not, and do the Virgins of Vesta challenge them? Why do you seek to the Bishops and Priests of God, when you have preferred before them those profane Petitions of the Gentiles? We cannot receive the fellowship of a strange error. What will you answer to these words; That you are a child, & so mistake yourself? Every age hath its perfection 
s Tenderness of age is not sufficient excuse, where true religion hath been before planted in such as fall into idolatry.  in Christ. All childhood replenished with faith is approved of God. 
Objection.  Even little children carried with an 
t Daniel 3.16.18. 1 Mac. 2.20. 2 Mac. 7.2.  undaunted courage have confessed Christ against their persecutors. What will you answer to your brother? will he not say to you, I thought not myself brought under by 
u Gratian his brother was slain by the wile of Adragathius the Captain of Maximus the tyrant, Socra. Scholast. lib. 5. cap. 11.  treachery, because I left thee Emperor, I grieved not todye, because I had thee mine heir, I mourned not to part with the Empire, because I believed my commands, chief in the matter of divine religion should continue throughout all ages. These titles of pious virtue had I erected, these spoils of triumphs over the world, these trophies over the devil, that booty plucked from the adversary of all mankind in which stands eternal victory had I offered up, what more could my greatest enemy take from me? Thou hast abrogated my Decrees, which hitherto he which lifted up arms against me hath not done. I receive in my body a more grievous wound now, that my Statutes are condemned of a brother. I am in danger by thee in the better part of my person. That before was the death of the body, this the darkening of virtue. Now my Empire is abolished, and which is more grievous, it is abolished by those near to thee, by those near to me, and that is abolished which my adversaries said would come to pass in me. If thou hast willingly yielded, thou hast condemned my faith, if unwillingly thou hast betrayed thine own. Therefore, which is more heavy, in thee also am I in danger. 
The complaint of his Father Valentinian, who being in great honour with julian in his wars, rather than he would do sacrifice fling away his sword girdle, Socrat. Scholar lib. 4. lib. 4. Cap. 1.  What likewise will you answer your Father, who in more bitterness of heart will question you, saying? O my son, thou hast judged too too much amiss of me, imagining that I used connivency toward the Gentiles. No man durst bring me such tidings that the heathenish Altar, was set up in the Roman Court. I never believed so great an impiety hereafter possibly to be committed, that in that common counsel of the Christians, and Gentiles, the Gentiles would be permitted to sacrifice: that is, that the Gentiles would be suffered, the Christians being in presence, to insult, and that the Christians should be forced against their wills to be present at their sacrifices. Many, and sundry crimes there were in the time of my reign, but whatsoever came to light I punished. If there were some lurking in obscurity, whose deeds no man discovered to me, may they be therefore said, to have had my approbation? Thou wrongest me much in thy censure, if thou judge, that strange superstition, not mine own faith hath preserved the Empire. Wherefore seeing you manifestly perceive (O Emperor) that if you shall suffer any such Decree to pass, no small injury to be offered thereby, first to God, next to your renowned Father, and brother, I desire you would take into your princely care, what you shall understand may specially further your salvation with the Lord for the time to come.   

The Relation of 
a A man of great estimation in the City of Rome for his learning, and eloquence, Socrat. Scholar lib. 5. cap. 14. This is he whom that worthy Archbishop Hutton styleth a famous Senator, but a sworn enemy to Christian religion, in his Sermon preached at York, and printed Anno Dom. 1579.  Symmachus the 
b Praefectus, or Lieutenant, he which in the absence of the Emperor, and Consul had all authority granted him, and according to his proper office had power to hear, and examine all causes of what nature soever, within an hundred miles of Rome intra centesimum lapidem.  Governor of the City to the Emperors, persuading them, that the ancient rites about the Worship of the Gods ought to be kept.  
WHen first the most Honourable Senate, and always at your service, knew vices to be under the censure of the laws, and saw the tumour of the last times to be used to be lanced by well devoted Princes following the authority of the good age, it vented thereupon the grief wherewith it was long pressed, commending to me again under their command the legation of their complaints. To whom for that cause, was the audience of the chief Prince denied heretofore by the malignant, that your justice, Lord Emperors, Valentinian, Theodosius Arcadius famous victors, and triumphers always 
* Sovereign.  Augusti (jointly concurring) might not afterward be wanting. Wherefore performing a double office, I do both as your Lieutenant over the City, further inform of her public affairs, and as her ambassador manage her imposed charge. There is here no disagreement of wills, because now men desist to give any credit to 
c Viz. to the Court Maxim, that dissension among Prince's servants, is a great means of the Prince's profit.  it, and if there happen to be a dissent, the ministers of some 
d Cineas King Pyrrus Ambassador told his Master, that the Roman Senate appeared to him a Council-house of many kings. Plutarch. An allegation of the love of the Gentiles among themselves.  Kings are enjoined with their best endeavour to accord the same. To be loved, reverenced, is more worth than an Empire. Who can endure (such an opinion) that the private emulation (of virtue) is against the good of the Commonweal? The Senate doth deservedly pursue them who prefer their own power before the reputation of the Prince. But our travel doth attend with continual care on your Clemencies' renown. For to what is it more commodious, that we defend the customs of our Ancestors, the rites, and destinies of our country, then to the glory of the times of your Empire? Which is then greater when ye acknowledge nothing to be lawful, that crosseth the manner of your parents proceed. We require again therefore the form of religions, which for a long season were profitable to the state. Surely let the Princes of both sects, of both opinions be numbered, and ye shall find, that he which reigned immediately before, embraced the Ceremonies of his fathers, and that he which came up next after him removed 
e Allegation for the connivency of Christian Princes at the Ceremonies of the Gentiles which is answered by St. Ambrose in the conclusion of the ensuing Epistle.  them not.  
If the Religion of the ancient make not an example, let the connivency of their successors make it good. Who among the Barbarians is so free from ambition, 
a See what advantage is taken, because not utterly removed.  but that he requires the erecting of the altar of Victory? We are wary, because of the time to come, and does avoid the ostentation of such things. Howbeit 
* Or let us honour the name, though the power, and deity be denied.  that honour, which is denied to the divine power, let it at least be given to the name. Your eternity oweth many things to the Goddess 
f Allegation for the defence of the Goddess Victory, which is not answered, because not so important as some other points, until toward the end of the Reply. Mars, Bellona, and Victoria were called Dij communes.  Victory, and shall yet owe more. Let them be against this power to whom it hath brought no profit, but continue ye your friendly patronage to triumphs. This power tieth every one by vow, let no man deny that to be had in adoration which he professeth to be in his vow, and optation. If so be that likewise there be no just avoidance of all this, it is meet at least, that there be forbearance from the promotions of the Court. Perform I pray you that what we received being children, the same being old men, we may leave to our posterity. Great is the love of custom. Very deservedly was it, that the deed of 
g Constantius, the Father of Constantine the Great, was singularly affected toward God's word. Euseb. Hist. Eccl. lib. 8. cap. 14. was no partner with the enemy Maximinus in the persecution of the Church, but a preserver thereof. Euseb. lib. 8. cap. 19 but he is not here meant. There was another Constantius, who had to wife Placidia, the daughter of Theodosius Magnus, by whom he had Valentinian the third of that name Emperor, he was made Emperor by Honorius, neither doth Symmachus mean him, for he died almost immediately after his creation. Socrat. Scholar lib. 7. cap. 24. But Constantius the son of Constantine the Great, who was, and dealt against the Ethnic sacrifices, and for that cause was bitterly hated of such sacrificers, Socrat. Scholar lib. 3. cap. 1. Though he were an Arian, and an enemy to such as held the clause of one substance, yet was he likewise an enemy to Paganism. He therefore is the Prince, the Relater here girdeth. And whereas, that seems opposite hereunto, when Ambrose in his reply reports him nondum sacris initia tum mysterijs, is thus to be understood, that though he were not as yet baptised, yet could he not abide to see the contamination of the Ethnic altar. And concerning Baptism he followed therein his father, and was not baptised until a little before his death, Socrat. Scholar lib. 3. cap. 37.  Constantius stood not long. You are to avoid all examples which in your own knowledge were soon after removed. We have a care so to eternize your name, and fame, that the future age may find no cause therein of any correction. Where shall we swear to your laws, and words? with what religion shall a false heart be terrified, that he lie not in his testimony? All places are filled with the Majesty of God, neither is there any place safe to the perfidious: but to affright from offending the presence of religion availeth much. That Altar it is, that holds all men in concord, that Altar it is, that makes the faith of all men agree in one, neither doth any thing bring more authority to our sentences, than an orderly proceeding by oath, which determines all things. Shall therefore the civil seat, lie open to perjury? and shall my famous Princes, whose persons by public sacrament remain secure, think this allowable? But divine Constantius is reported to have done the same. Let us follow that Prince rather in matters of less consequence. If some others 
h This vain speaker feareth not to gird the good Emperor Constantine the great himself, as Rabshekeh did Ezechiah, Is. 36. the Athenians Paul, Acts 17.  had not erred before him, he had never attempted any such thing. 
* Allegations in former page and this that legally bound to keep the Gentile Sacraments, 2. concerning Constantius, 3 of God's presence by setting up an idol, 4 of the power of the Altar, and Gods of the Gentiles for their meetings.  For the fall of the former stayeth up him that followeth, the reprehension of the antecedent example is the emendation of him that succeedeth. And as for the 
i His father Valentinian was of a mild disposition, molested not the Arrians, though he himself held the faith of one substance. Socra. Scholar lib. 4. cap. 1 nor the Ethnics, as it should seem, but took this course to reverence, and advance those of his own profession.  father of your Clemency it had been pardonable, if in a matter then newly set abroach, he had little regarded the breath of some envious persons. Is it fit that we should make the same defence for ourselves, and shunning the envy of men, imitate him in that which is disallowed? Let your eternity take rather the deeds of the same Prince, which you may more worthily draw into use. He took away nothing from the privileges of the holy Virgins, he filled the priesthoods with nobles, he denied not expenses to the Roman ceremonies, and through all the passages of the eternal City he followed the joyful Senate, he saw with a pleasing countenance the places of the images, he read the titles of their Gods set on high, demanded the original of their Temples, admired the founders of such monuments. And whereas himself followed other religions, these he reserved for the Empire. For every one hath his own custom, every one hath his own rites. The divine 
* Id est, God, the first mover, as Aristotle, the first beginning, as Plato teacheth, of all goodness.  mind bestoweth 
k Dij patrij, sive tutelares.  upon the cities divers keepers, divers kinds of worship. As souls to children in the womb: so the fatal 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meander. Quique suos patitus manes, Virg.  Genij good, or bad Angels are assigned to the people of the world as their guardians. To 
m Allegation of Utility, and prosperity.  this may we add utility, and profit which above all things ties the Gods, and men together. For since the causes, and reasons of things are obscure, whence shall we suppose the knowledge of God was most commended to us, but by the records and monuments of prosperity? Now if antiquity brings 
n Pagans are wont to allege antiquity in defence of their superstition. It was so with Romanus the Martyr by Galerius his captain, which made him make an apology for the eternity of Christ, Foxes Monum. 125.  authority to religions, the religion preserved for so many ages is to be kept, and our fathers, who prosperously imitated their forefathers, are to be followed. And now let us admit the famous, and eternal city of Rome to be by, and to deal with you in this manner. Noble Princes, Fathers of your country come, and do your reverence to my grey 
o The like speech of his is mentioned by Prud. lib. 2. Silonga aetas authoritatem religionibus faciat, servanda est tot seculis fides, & sequendi sunt nobis parentes que foeliciter secuti suos. He meaneth since the time of Numa 1000 years at least. But this to be examined, whether among the old ways this were the good way? jer. 6.16.  hairs, to the which under the use of the first, and farthest Ceremonies of our Ancestors pious rite hath brought me. Neither doth it repent me, being an enfranchised City, to live after mine own customs.  
This worship hath brought the world under my laws: these sacred things have repulsed Hannibal from my wall, those 
p 
The Gauls which came of the Celtaes, a people of that which is now called France, being driven to seek an other habitation, their own being overcharged with the multitude of them, and seating themselves between the Pirenaean mountains, and the Alpes, and near to the Senones were so named, Plut. in Cam. for novel institution.  
Objection.  
Reply.   Senones of the French from my Capitol. Am I reserved entire to these times for this, that being full of years I should be thus entreated? Is it to be thought, that I may now see better what ought to be taught, and maintained? The emendation of old age to be too late, full of contumely, and contempt goes for a maxim. Therefore we sue for peace to be granted to our country 
q A strong argument fetched from farthest antiquity, but shrunk in the wetting.  Gods, and our tutelar. What all profess must needs to be confessed to be 
r He could not choose but hear of that Tenet of Christianity; The Church of God to be one, john 10.16. Eph. 1.10. Gal 3.28. john 17.21. Cant. 6.9. which makes him perhaps labour to prove it in the religion of the Gentiles.  one, we 
s Allegation of uniformity in Religion. Allegation against the sudden finding out of the truth.  all see the same stars, the same heaven is common to us all, the same world doth involve us all. What availeth it, that in these days every one searcheth into the truth with the greatest wisdom? A secret of so much worth cannot be lightly gained, it is a matter of more than one days travel to find out truth. But none but idle 
t Pharaohs reason against Isr. Papists against Protest. jumps with this.  brains busy themselves about such disputes. We now for our parts 
u See in this proctor the policy of all obstinate, and arrogant spirits, until they have gained their cause they humble themselves to the dust.  entreat, strive not, contest not. What hath accrued to your sacred Exchequer by taking away the privilege of the 
* Allegation the high praise of Vestals.  Vestals? The poorest Emperors have enlarged, and the 
y He seemeth to touch Constantine.  richest lessened the same. The honour of chastity in that their stipend, as it were, is solely intended. As their ribbons are an 
z The praise of Vestals raised from their pride, just as the Poets Lanea dum niveâ circundatur infula Vittâ, etc. Virgil. gay for an Infidel to gaze upon, but taxed by the Prophet. Es. 3.20. and Apostle, 1 Pet. 3.3. Allegation against the abuse of things given to pious uses, or of such as pull from the Church to enrich the Crown, or Commonweal.  ornament to their heads: so to be free from bribes, is the honour of their sacrifice. Their safety lying under poverty, and loss, they require no more than the bare name of immunity. Therefore they add more to their praise, who detract somewhat from their maintenance. For Virginity dedicated to the public utility of a kingdom grows great in merit, when wages is wanting. This short allowance, let it be fare from the integrity of your 
a Aerarium is the common treasury.  treasury, the augmentation of the 
b Fiscus the king's private coffers, which he confounds. Public officers privy thiefs, though the poor subject feels it, yet can it hardly be discovered in whom the fault lies.  revenue of good Princes, is not by the damage of Priests, but by spoils of enemies. Do ye recompense the profit, ye reap by them, by repining at them? And because avarice is not found in your noble dispositions, so much the worse is their condition, who are deprived of your wont relief. For such as are under you Emperors, who abstain from wrong yourselves, and suppress covetousness, what moves not the desire of the extortioner 
c This may easily be perceived in Zachaeus, Luke. 19.8.  is exempted solely, and no more from the injury of loss to the subject. The 
d Allegation that their Priests deprived of maintenance.  Exchequer in like sort holdeth back the fields given in legacy by the will of the dead to the Virgins, and ministers of the Altar; I beseech you, O ye 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He argues well for the restitution of whatsoever hath been consecrated to the service of the true God. Neither can I perceive why he may not in this his obtestation comprehend the Bish. of Rome Damasus, and the rest of the Clergy there, and elsewhere within the Empire. The very Gentiles upon their deathbed gave much to holy uses, which to subvert they deemed an heinous offence. Imagining some reward to follow upon it, being at the point of death, they received thereby discomfort.  priests of justice, that where private encroachment hath been made upon the Consecrate things of the city there may be restitution. Let men securely make their Wills, and let them know, that under Princes not given to covetousness, whatsoever men bequeath shall stand strong; this happiness of mankind, be it to your good liking, and delight: That very precedent of frustrating the bequests to the Vestals, and Priests gins already to trouble those that die.  
What (say they) do not therefore 
f Their Priests were privileged from their service in all wars, except only in civil tumults, and likewise their pensions freed from all charges, Cic. Philip. 8. & pro Font.  Roman religions depend upon Roman laws? The taking away of goods, and possessions, which no law, no casualty hath made void, what appellation shall we give it? Such as were lately bondmen are capable of legacies, to servants the due benefit arising from testaments is not denied, only noble Virgins, and the ministers devoted to Destinies holy service are excluded from their farms, which they ought to enjoy as their inheritance. What doth it profit to consecrate a chaste body for the public safety, & to support with divine succours the eternity of the Empire, to apply to your blazoned arms, your honourable Eagles, the ensigns of Rome, the friendly virtues, to make effectual prayers for all men, and not to have the immunity of the laws with all men? Therefore the condition of bondage bestowed upon Vassals is much better. 
3. Branch of the general division. The Commonweal is hurt by the profanation of what is hallowed.  But by this ingratitude we hurt the Weal public, which hath never found it expedient for her to be unthankful: yet here let no man suppose that I undertake only the patronage of the cause of Religions. All the discommodities, and damages of the Roman Progeny proceed from the disastrous 
g Such accusations of the Ethnics are frequently to be found in the writings of the Fathers, and histories of the Church. Whereunto Tertul. in his Apology contra Scap. pag. 81. and Cyprian contra Demetr. reply that in truth the shedding of the innocent blood of the Christians was the true cause thereof. And Eusebius giveth an instance in Maximinus, lib. 9 cap. 8. who sending out an arrogant Edict against them and promising to the servers of jupiter, and Mars plenty, was pinched himself with his Pagans with an unheard of famine even to the utter perishing of many of them, insomuch that had not the Christians themselves taken compassion, on them, they had in a manner all perished.  dealing. The law of our parents had honoured the Vestals, and ministers of the Gods with spare diet, and just Privileges.  
The state stood entire until the time of the growing up of those base 
h Trapezitae, mensarij: not quaestores aerarij, public treasurers, nor tribuni aerarij. Martial treasurers, whose collections were laid up aede Saturni, aerario sancto, or aerario militari, but put into the hands of some persons of inferior rank deputed to bestow them. For then in likelihood he would not speak so broadly; howbeith he toucheth before that filling the Exchequer with the spoils of the enemies, and so as may be conjectured, the abuse of the Vestals portion in his opinion is by the Martial treasurers and their bajuli.  bankers grown out of kind: who have converted the provision of this sacred chastity into the pay of paltry bawling porters, A public famine followed this deed, and a pinching harvest frustrated the expectation of all the Provinces. This defect is not of the earth, we impute it not to the stars. Neither hath blasting hurt the standing corn, nor wild oats been noisome to the good grain, but plainly 
i Allegations against Christians as sacrilegious persons for that abuse. His exclamation that plague & penury follows hereupon, is a threadbare imputation, taken up from the mouth of the vulgar, and ignorant, and little for the credit of so rare an Orator.  sacrilege hath been the bane of the fruits of this year. For what is denied to the religions must needs be lost to all. Surely, if any the like examples of so strange event can be given, than we attribute so great famine to the vicissitude of the revolution of times, grievous scorching blast, binding the womb of the earth hath brought this barrenness, men's lives are maintained by wild, and Forrest fruits, the necessity of the country people make them flock and fly together, as of old, to the 
k To the Dodonaean trees the oak, the Beech whereof jupiter is said to be the founder, growing thick in the forest Dodona. Symmachus imitateth, Virg. lib. 1. Georg. Cum jam glans, atque arbuta sacrae Deficerent sylvae, ●r Victum Dodonanegaret.  woods for Acorns. Did the Princes ever suffer the like penury, when public honour had a care to foster the Ministers of religions? When were acorns beaten from the oaks for to feed men? when were the roots of grass pulled up for diet, the people, and sacred Virgins having their common provision supplied? when did the mutual fecundity of the regions cease to help each others deserts? The allowance of the Nuns made for the commendation of the abundance of the fruits of the earth, and was a remedy rather against want, than any occasion of wastfulnesse.  
Can it be doubted, but that this was given ever to remain, for to bring in the plenty of all things, which now the 
l He harps upon the same string as before, that not the Ethnic, but the Christian profession cause of famine, and all penury. The Jews of old given over to idolatry, were sick of this disease, jer. 44.17.18. To accuse the times without weighing the causes of evil, is condemned of folly, Eccl. 7.12.  penury of all things (which is the profession of the Christians) hath claimed? Some man will say, the common charges of kingdom ought to be denied to the maintenance of a strange religion: Let this be fare from good Princes to conceive, that, what of old was given to certain by common consent, should now be in the right, and power of the 
m It appears from hence, and page 32. that the stipends of the Vestals came to the Emperor's Fiscus or private coffers, and to the hands of the Quaestores aerarij first, and so might perhaps from them go to the Tribuni aerarij, Martial treasurers or Clerks of the Band, which did receive the soldiers pay, Sig. de jure, Rom. 1.2. c. 8. These this Lieutenant of the City might happily íronicè terme trapezitae, and the common soldiers bajuli.  Exchequer to dispose. When the Weal public doth consist of several persons, what ariseth from it, every of those hath a propriety therein. Your dominion is over all, but so that ye preserve in safety to every one what is his own, and that the rule of justice do sway more with you then the liberty of your own wills. Consult truly your own magnificence, whether your bounty would permit those things to be esteemed as public donations which ye have transferred 
n Allegation against the prerogative of Princes as unjust, in turning over, what was given by way of superstition to other better uses.  upon others then was intended. The 
o Grants of Princes in writing under seal for ratifying of gifts bestowed to pious uses are termed compendia: in like manner as those with us upon relief for losses out of the Clemency of the King are called Breiffs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an anticipation to preoccupate their fear of envy.  compendies, sometime imparted by certain well affected to the honour of the City, cease any longer to go under the name of the donors: and what from the original was a benefit, or gift, by use, and continuance is made a debt. If any one therefore shall challenge your care of conscience toward the bestowers of these, unless ye yourselves shall be contended to undergo with courage the envy of the detractors thereof, he goes about to strike a needless terror into your divine, and undaunted spirits. Let the secret aids of all sects incline to your Clemencies, and those above all, who have assisted your Ancestors, let them assist and guard you, let them be regarded, and reverenced of us. We desire the continuance of the state of those religions, which settled the Imperial Diadem upon the divine head of your 
p Though he speaks, generally to the 3. Emperors, yet here to Valentinian as the chiefest, and whom he stands in most hope to gain to him.  Highness' Father, which provided for him, so happy a Prince, lawful heirs to succeed him. That renowned Senior now numbered among the Gods 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beholdeth from the tower of his brightest constellation the lamentable tears of the Priests, and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holds it for a foul aspersion to him, that what worship he willingly observed, he should be said of some wilfully to violate. Perform you also the office of a good brother in correcting the deed of your divine brother induced by the counsel of others, cover it, because he knew not that it displeased the 
s The Senate decreeing that M. Antonius' images should be thrown down, and his memory deprived of all honours, yet had they the consent of Augustus: and howbeit it judged Galbae an enemy, yet was he made Emperor: albeit therefore their number of 300. might be continued, yet their power was diminished. Plut. in Vit. Cicer. & Galbae.  Senate. For it is evident the legation sent to him, never to have been permitted to come to his knowledge, lest so it might have drawn upon him public judgement. It is for the credit 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christianissime Principum, gloriosissime, divino electe judicio, perfidorum ora clausisti, Ambroses testimony of Gratian, Ep. lib. 5. cap. 26.  of former times, that you spare not to abolish what is probable, not to have proceeded from the Prince.   

The Epistle of St. Ambrose to Valentinian the Emperor, 
Ex Lib. 5. Epist. Ep. 31●.  wherein he answereth, and with most fit, and forcible arguments 
b Evagrius Scholasticus his invective against the slanders of Zozimus against Constantine, is notable to this purpose. lib. 3. cap. 1.  convinceth Symmachus his Relation of falsehood.  
AMbrose Bishop to the most blessed Prince, and full of all Clemency, the Emperor Valentinian Augustus. When Symmachus the Governor of the City, a man of great renown had made request to your Clemency that the Altar, which had been taken from the Court of the City of Rome, might be restored again to the same place, and you (O Emperor) albeit as yet in your minority, and green years, well confirmed notwithstanding through the power of faith in your true profession, would not give your approbation to the supplications of the Gentiles: in the same moment when I found it, I addressed a bill, wherein, although I comprehended, what in all likelihood they must needs suggest, howbeit so, that I required a sight of the Relation itself. Wherefore, not as one doubting of the steadfastness of your faith, but provident for you with a godly caution, most assured also of the just examination of what is herein contained, I reply to that is maintained in the Relation: requesting only you would consider, that in so weighty a cause as this, not the ornament of words, but the importance of things is to be expected. For golden, as the divine 
c Prov. 10.20. job 28.15, 16, 17, 18, 19  Scripture teacheth, is the tongue of the wise literate, which enriched with refined speeches, and resulting with a certain glistering reflection of the brightness of eloquence, as of some precious colour, doth under the resemblance of rarest beauty ravish the eyes of the mind, and dazzle the sight. But 
d 
Vulcan cast it into the fire, esteeming it no better than brass, when he made Achilles' armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Iliad. lib. 18. Virgil styles it shining but soft, Discolor unde auri per ramos aura refulsit; Talis erat species auri etc. corripit Aeneas ex templò, avidusque refrirgit. Cunctantem, Aeneid. lib. 6. Pleny mentions it as of small regard, Eruitur aurum & chrysocolla juxtà, auri argentique nimiùm fuit, ferrum auro gratius inter bella, caedesque, Imus in viscera, terrae & in sede Manium opes quaerimus. utinam posset è vita in totum abaicari aurum proscissum convitijs, aboptimis quibuscunque, & ad perniciem vitae repertum, Nat. Hist. lib. 33. cap. 1. 2.  
The general division, Triplex.   gold carefully considered of for the matter, though outwardly it show rich, what is it more truly than mettle?  
Search and sift, I pray you, the sect of the Gentiles, which sound out with the greatest applause, and for things of most precious account, their superstitions, when they are indeed such as are barren, and devoid of all truth. God is in their talk, but they adore a dead idol, take their practice, not their speech for your rule. The famous Governor of the City in his Relation hath proposed three things, as very strong bulwarks in his opinion, for their patronage. First, that Rome doth justly vindicate them as her ancient worship, next, that the emoluments, and profits of their ministers the Priests and Vestals aught in right to be restored. And that upon denying them the same, public famine hath ensued. In the first proposition Rome is introduced with her cheeks besmeered with tears, and breaking forth into lamentable complaint, requiring again her old manner of Ceremonies. These, saith he, observed repulsed Hannibal from the walls, the 
e Hannibal set up a pillar of triumph, in which his noble Victories against the Romans were engraven in the Punic and Greek tongues, Plut. in vita Hannibalis.  Senones from the Cpitoll. Thus, while he pretendeth the power of the sacred rites, he marvellously bewrayeth the weakness of them. For Hannibal did long insult over these, and their Gods fight against him, winning, and getting still from them, until he came 
f The Gauls remaining between the Pirenaean mountains, and the Alpes, near to the Senones were so called, Plutarch in Camill. See page. 29.  braving them, even to the very gates of Rome. Why did they suffer themselves to be besieged for whom the armour of their Gods did march in field?  

Allegations under one head confuted, viz. That no superstitious Ceremonies, but warlike prowess, and policy that advanced the Roman Empire.  What shall I say of the Senones, whom the Roman relics had not been able to withstand, when they passed through into the secrets of the Capitol, had not a goose with its fearful gagling discovered them? See what precedents the Roman Temples have to watch over them. Where then was jupiter? did he speak in the goose? But why do I deny the sacred rites to have fought for the Romans? For did not Hannibal also worship the same Gods? Let them be here at their choice, which they will take. 
g Dido confirms it. jupiter (hospitibus nam te dare jura loquuntur) Hunc laetum Tyrijsque diem, Troiaque profectis, Esse velis etc. Adsit laetitiae Bacchus dator, & bona juno Virgil. Aneid.  If in the Romans the holy things overcame, then were they overcome in the Carthaginians: if they were triumphed over in the Carthaginians, than were they no aid to the Romans. 
h Dilemma.  Let therefore that envious complaint of the people of Rome cease.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the City of Rome in this her speech justly requiting the Gentile.  The City of Rome hath not commanded these things. She interrupts them, crying out with these other complaints. Why do you cast this imputation upon me, that I imbrue my hands daily in the waste blood of the innocent flock looking thence after the success of battle? For the trophies of your victories are raised not upon your divinations from the entrails of beasts, but from the strength of your Warriors. I have subdued the world with other discipline. Camillus encountered the Gauls, forced them with their Ensigns from the Capitol, and slaying the insulters upon the rock Tarpeia, bore away the glory of the day: Here prowess removed that evil which religion could not do. What shall I speak of Attilius, who made his life a prey to purchase good to his country? Africanus found matter of triumph not among the Altars of the Capitol, burr among the Armies of Hannibal. What do ye bring me the examples of old times? I hate the rites of 
i Nero is a Sabin word, and signifieth strength Gell. lib. 2. There were divers Emperors that were of that family, as Tiberius' son to Nero, and julia Augusta, which came of the Claudij a noble house among the Sabins, and famous for their fortitude, Caligula, Claudius, and Nero that first, and most bloody persecutor, styled for his bloody practices, an enemy to mankind, Plin. Nat. Hist. lib. 7. cap. 8.  Nero. What should I speak of two 
k Galba, Otho, and Vitellius, reigned all three but sixteen months, Evagr. Scholar lib. 3. Cap. 41.  months upstart Emperors, who acting their Tragedies a little upon the Theatre vanished away, and of 
l 30. Tyrants were slain in one day in Athens by Theramenes, Thrasibulus, and Archippus, and the Roman Kings were but seven in all. Caeteri aut reges populi Romani excepto N. Pompilio & Anco Marcio, qui morbo interiêrunt, quàm horrendos exitus habuerant, Aug. de Civ. Dei, lib. 3. cap. 15.  Kings, who entering into, and ending their reigns vent forth their first, and last breath in a moment? Or perhaps that is news that the 
m 200000. of the Goths under their king Rhadagaisus which happened somewhat before this time, Valens reigning, Alaricus broke into Italy in Honorius time, and Ataulphus his successor, who married Placida Honorius sister afterward, the Gauls, and Brennus before, who made Rome tributary Funct. Chron. Flor. Histor. So that the Barbarians invaded their territories, as well before, when the Altar of Victory stood, as now.  Barbarians should come out of their own borders, and molest us? Were they Christians also by whose miserable, and unheard of example, one Emperor was made captive, and under the 
n He seems to parallel that of Pompey and Caesar with this accident now of Gratian, and Maximus when Gratian was slain by Maximus the Tyrant, this Tyrant made a cruel massacre of the Christians: for were not all Ceremonies consulted, and was not the Altar of Victory prepared for Pompey? jusque datum sceleri canimus, Luca. And if it be doubted how Pompey was Imperator, he was so in the wars, and so called by Crassus, Plutarch in the life of Crassus. 1. He that had the managing of an Army. 2. He that being L. General had slain one thousand of the enemies. 3. The Monarches in latter times were saluted by this name. Allegations drawn from antiquity confuted.  other the world became captive, did not here their own Ceremonies deceive them, promising them victory? Was there not then the Altar of victory? I am much grieved that I have thus long run into error, mine old hoary head troubled at it, hath died my face with Vermilion. Yet need I not be ashamed though old and withered, when all the world is grown to that, to become converts. No age so fare spent but may learn, and blush likewise for mispending so many years. And where these be, and none amendment, let him be ashamed now at the length, in whom is no power of such performance. Not white hairs, but white manners are commendable, for ancientness to fall off from folly is no blemish. The Barbarians and I were alike culpable of this one crime, that we were both of us sometimes ignorant of the true God. It is a rite used in your sacrifice, to be sprinkled with the blood of beasts, why do ye so? and why do ye seek out divinations from their intralls? Come, and learn not to be thus earthly minded, but in earth to make heavenly warfare. Here in earth we live the life of the body, there in the heavenly race we wage the war of the spirit. Let God himself who made me, teach me, not man, 
o E coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenal.  who knows not what himself is, the heavenly mystery: whom shall I rather believe concerning God, than God himself? How can I believe you, who confess yourselves to be ignorant what you worship? By one journey (saith he) so great a secret cannot be attained unto. 
Allegation of the new entrance of Christian Religion confuted. Plauti jocus minuit in Casina; Vnus tibi hic dum propitius sit jupiter.   
What ye know not, that we by the voice of God come to know: what ye seek ye get by guess only, and conjecture, we from the wisdom, and truth of God upon infallible certainty. There is therefore no congruity between us in our ground of religion: Ye petition of the Emperor's peace for your Gods, we of Christ peace for the Emperors: ye adore the works of your own hands, we hold it, once to imagine to put what is made, in the place of God (who made us, and these 
p Inistos minutos cave Deos flocci feceris. Et Lucilij apud Lactantium, lib. 1. cap. 22.  pueri infantes credunt signa omnia ahenea vivere, & esse homines: sic isti omnia ficta vera putant, credunt, siquis cor inesse ahenis. Vnde Calv. nec ita stupidi Ethnici credendi sunt, ut non intelligerent Deum alium esse quàm signa, & lapides. Instit. lib. 1. cap. 11. Sect. 9 citatis excusationibus idolal. ex August. in Psalm. 113. Conc. 2. That possessed their hearts at this day which that pestilent impostor Simon Magus first vented fictè, & putatiuè tantùm, non verè Christum passum esse, as St. Austin gathers out of the Comments of Euseb. & Epiph. & Danaeus observeth from him, Cap. 1. Catalogi Haeres. Cujus Titulus Simonianis, unde dicti Basilides more plainly, apud Iren. lib. 1. adversus Haeres. Cap. 23. nempe Simonem Cyraenem ejus vice passum esse. Allegation for restoring old Ethnic Altars, and other rites confuted.  materials) an extreme injury to him. The everliving God abhors it as abominable, and will not abide that his most honourable service to be tendered to dead stocks, and stones. What can be said more? your very own Philosophers themselves have derided this your folly.  
Wherefore if ye deny Christ therefore to be God, because ye do not believe him to q have died, as being ignorant that the death of his to have been of the flesh, not of his Deity, and causing that no believer should dye eternally, what can be more unwise than you in this, when you condescend to worship that, which is to be scorned, and had in vilest reproach, and derogate from that which is to be had in highest honour? For you think your piece of wood to be God: O reverence full of scorn, and reproach! you do not believe that Christ could die: O honourable obstinacy! (indeed not to believe him so to die to be subject to corruption.) But the old Altars, saith he, aught to be restored to the images, and the ornaments to the Temples. Let him require these things to be done again of him that is confederate with him in superstition, the Christian Emperor hath learned to honour the 
r Revel. 8.3. Heb. 13.10. And it is frequent among the ancient Writers, and Fathers so to style the communion table, Socrat. Scholar lib. 1. Cap. 20. & 25. August. Tract. in john 26. multi inquit de altari accipiunt, & moriuntur, Chrysost sermone de Euchar. Theophil. in priore Epist. ad Cor. cap. 11. Calvin renders the reason hereof Elegans est anagoge à veteri legis ritu ad praesentem Ecclesiae statum.  Altar of Christ only. Why do they compel pious hands, and believing mouths to exhibit their service to their sacrileges? Let the voice of our Emperor resound, and ring out with a cheerful Echo Christ: and his opinion being settled upon him, let him in a word make profession of him only, because the 
s Prov. 21.12.  heart of the King is in the hand of God; (His deed already speaks for him) for were the Emperor a Gentile would he have erected an Altar to Christ? While they require again what sometime they had, they admonish the Christian Emperors by their example, what reverence they ought to bring to that religion they follow (being infallible:) because they themselves bestow together with all reverence, their chiefest revenue upon their forged superstitions. Now we have begun, join we squarely with them. We for the Christian cause glory in the effusion of our own blood, 
A Collation between Ethnic, and Christian religion.  the least loss sustained for their imaginary moves them to discontent. That 
t The effusion of our blood.  from them we esteem in the place of victory, this 
u The least loss.  from us they account as a disgrace and injury.  
Nay, we may truly say they never did us a greater pleasure, when they commanded us stripes, proscription, and present death. Thus truth hath made that a reward, which falsehood a punishment. judge where be magnanimous spirits; we under injury, poverty, torments believe: they believe it not to be possible for their ceremonies any longer to subsist than they bring them in lucre. Let 
x 2. Head of the General division: That old emoluments, and provision for Vestals ought to be restored, which also is confuted.  the Vestals, saith he, enjoy their 
y Exemption from taxations. Other privileges also were given them by Numa, as to make their Testaments without consent of parents, after they were once elected, which was between six, and eleven years of age. 2. To do all things without a guardian. 3. Going abroad to have a Mace carried before them for their honour. 4. When meeting the greatest offendor, to have power to pardon him. Plutarch in Numa.  immunity; Let them speak this that know not how to give credit to it for a truth, that Virginity may be freest without reward, such as have their virtues in suspicion, let them tempt them with gifts, yet how few virgins have, as some satisfaction to their benefactors, made good their promises, and vows undertaken? Scarcely 
z Numa assigned at the first but two, Servius Tullus afterward four Their office was to keep the holy fire in the temple of the Goddess Vesta. And Vesta eadem. est & terra subest Vigil ignis utrique Ovid. lib. 6. Fast. The same to go out was thought ominous, and therefore they were set to keep it. Reconciliation was another piece of their office, by their mediation Sulla's atonement was made with Caesar, Sueton in julio. A comparison between the Vestals and the Christian Virgins.  among them have seven young Vestals been made choice of. Behold the whole number whom the pontifical Mitres with ribbons of price for the head, the richest purple garments, the pomp of an horselitter with the train of attendants on every side, greatest privileges, invaluable gains, with the prescribed times of the high honour of chastity have gathered together. But now let them lift up the eyes of their mind, and body, and see among us an army of chastity, an ocean of integrity, a world of virginity. Here among our Virgins is no ornament of goodly ribbon for the head, but a poor veil, yet precious for the use of a pure life, no curious setting out upon all advantages, but a careless regard of beauty: here are none of those purple robes, none of those dishes of feasting, and delicacy, but in course habit the frequency of fasting, no privileges, no rewards: but rather all things so entertained, as if whilst they practise chastity, they meant to extinguish in all others the care of it. Howbeit, whilst they so seriously exercise this duty, their care is not drawn away, but provoked, and drawn on to the performance of other employments accompanying this their calling, and the same accumulated with sundry disasters, and losses (these, and nothing but these are the profits they reap.) For it is not Virginity, which is purchased upon a price, but taken up upon love of Virtue. It is not integrity, which, as it were at a Fair, or public sale, is for a time hired for a sum of money. Chastities first triumph is in the subduing of worldly lusts, because the desire of lucre makes the strongest assault against the fort of shamefastness. But let us admit that the aid of augmentation ought to be bestowed upon their Virgins, were they many in number, what then will the surplusage be for the Christian Virgins, what treasury will accordingly suffice for so great expenses? Or if they suppose what is given aught to be conferred upon the Vestals only, will it not turn to their open shame, that they which challenged the whole under Gentile Emperors, should now under Christian Princes think to abridge us, and that against common humanity, from sharing with them in public benevolence?  
They complain also, 
Allegation, that their Priests are deprived of their maintenance confuted.  that their Priests with their ministers are deprived of their public relief. What a tumultuous noise of words doth here break forth? Contrariwise we, when by their novel constitutions, we are deprived of the benefit of our own private succession into the proper possession of our fathers, do not so much as once open our mouths. For, how great an injury soever, we judge it none at all, because 
a Hebr. 10.34. Phil. 1.21.  nothing grieved at the loss. If a Priest of our order do seek by some privilege to be eased of the burden of payments imposed by law upon the Commons, he cannot be heard, and if he deny it, 
A Comparison between the Gentile priests, and the Christian in respect of the privileges.  he must forsake whatsoever possession his father, and grandfather left him. What an aggravating of complaints, would there be in the Gentile should his Priest purchase himself leisure, and means with the loss of his patrimony to practise his ministry: and being a private person should buy the use of all public service with the expense of all his own commodities, watching for the common good should comfort himself with the recompense of poverty, neither should sell his ministry, but bring credit to it by preaching freely. Lay our condition with yours. Ye will excuse a public officer among you from public burden, but for any of us of the Clergy, ye will admit in that case no excuse. The servants belonging to your Temples are permitted to make their Testaments, none so profane, none so base, none so prodigal of his continency, but he is allowed to do it, only among all men, we that belong to the Church, are debarred from enjoying that law of making our Testaments, which yet we alone in public place pray for all, we alone execute all holy duties for the benefit of all, beside no legacies, no donations, no not so much as of the gravest widows are suffered by their last will and testament, to be conferred upon us. Nay, such is our hardy condition, that where no fault can be found in our conversation, there a mult is laid upon our function. And which is more, what a Christian widow, and whom we have converted to the faith, shall bequeath to the Priests of your fane standeth strong in law, what to our Church is of no validity. Which I mention not by way of complaint, but that they may know what it is that I complain not of. 
Complaint causeless an effect of the defect of grace.  For this is that, which I do much desire in you (and might take it up as a just complaint of your error on the contrary) that you would beg less for gain, and more for grace, less for favourers of falsehood, 
Allegation for deprivation of allowance by Churches of Christians confuted.  then of the truth. But they rejoin, that what was bestowed any way on our Church, they wronged us not therein, neither interverted, nor unhallowed the use of the same. Let them tell me which of us have taken away at any time the goods of their Temples, and let them deny it, if 
b Pompey Euseb. lib. 1. Cap. 7. who ransacked jerusal. and the temple, and carried Aristobulus the high Priest to Rome. Histories are full of such presid. Nabuchadnez. Baltas. Titus Vesp. Dioclesian julian, Licinius Maximinus, Maximus, and a world beside. But that of the mentioned Maximinus is most punctual, who by convulsions of grievous diseases, was constrained to send out his proclamation in the behalf of the Christians, wherein was inserted these words, We thought good to extend our favourable Clemency that the Christians may be tolerated again, and that they repair again the places where they may meet together, Euseb. lib. 8. cap. 18. and of Nero, that of Orosius, lib. 7. ipse Primus Romae Christianos supplicijs, & mortibus exposuit, & per omnes provincias excruciari praecepit. The Apostle speaks not only of the spoiling of the goods of Christians, and the resisting unto blood of some, Heb. 12.4. but of their wand'ring in wildernesses, etc. Heb. 11.38. which why was it, but that their Oratories were destroyed?  they can, that they took them away from time to time from our Christian Churches. Which had it been done to you Gentiles by us, the wrong had not been so soon offered, as requited, and repaid us home to the double.  
Where was the sentence of justice, and equity than I pray you, when taking away violently the goods of the Christians, ye did repine at the very vital breath of their nostrils, and did deny, which never was heard of among the most brutish Savages, the commerce of common 
c Eusebius lib. 8. Cap. 24. & 25. Psal. 79.3.  burial? The Gentiles hurled their bodies not only dead, but living too without all mercy into the devouring seas, yet behold this merciless element became more compassionate than they, and restored them 
d Ibid. chap. 6. in the bloody persecution of Dioclesian, which was the 10. cruelest of all the rest, and nearest to these times were many thrown away wilfully upon the seas, and not unlikely, but some of these might escape with life as did jonas.  to land. This is the victory of 
e 1 john 5.4.  faith. And beside, they now themselves carp at the deeds of their own fathers, but to seek for relief out of their gifts, whose acts they condemn, what makes this for the bettering of their cause? 
* Allegation that Christian Princes took away aught given under the name only of holy uses, refuted.  Notwithstanding no man hath denied them what hath been given to their Temples, as to an holy use, or by legacy to their Soothsayers, only their farms were taken away, because though they defended them to belong to them by right of religion, yet they used them not religiously. They which do make use of our example, why did they not use their Office to the right employment of them? The Church hath nothing in possession save faith, and trust. This is her portion, no other rents, no 
f When our Author thus speaketh, he excludeth not decimas jure morali, & Gentium debitas, but claimeth these, as the Churches right in his Commentaries upon 1 Cor. 9 and upon Galat. 6.  other profits do accrue to her. The possessions of the Church are the portion of the 
g There were 3. kinds of Tithes in the old Testam. the first were commons given to the Levites in recompense of the twelfth part of the earth, Levit. 27.30 2. Decimae decimarum, which the Levites paid ex decimis to the priests Numb. 18.29. 3 Decimae pauperum, which every three year the earth did yield, not only to the Levites, but were common together with them to the poor widows, fatherless and strangers, Deut. 14.28. Gregory's Decree to Austen the Monk, was no more than for the fourth partition. The story of Laurence the Deacon, and Martyr, is very remarkable herein, who when the tyrant Galienus sought to get away the treasure of the Church, brought forth the poor crying out, These are the precious treasure of the Church. But that example of the first Christian Emperor is worthy eternal memory, who remitted the fourth part of his revenue to the relief of the poor.  poor. Let the accounts be cast up, how many captives your Temples have redeemed, how much alms they have bestowed, to how many exiles they have given maintenance, and thereby it will appear that their farms were intercepted only, and the right not detracted.  
But 
h 3. Branch of the division general, viz. that Christian religion, the cause of famine refuted.  behold what a fact, what an heavy offence, and which cannot be expiated: for a public famine, say they, is broken in as a revenge, because what was appointed for the benefit of the Priests, now gins to be converted to the use of the whole body politic. This is the cause therefore, as they report, that the mouths of the feeble people, are fain to lick the very shrubs when their bark is scorched away, which is a miserable kind of food. This is the cause, that they changing 
i Frugem in our Author is taken for Cerealiaarma, or frumenta corn, Frugesque, receptas, & torrere parant flammis, & frangere saxon, Virg. lib. 1. Aeneid. neither ought Chaoniam to be joined with frugem, but with gland (viz. Chaonia) as an Epithet to it, Virg. lib. 1. Georg. Vestro si muneretellus Chaoniam pingui glandem mutavit aristâ.  corn for acorns are called back again to feed with beasts, and to the diet of course fare. For the shaking of an oak was the best comfort they had to refresh them in their 
k In this again he imitates Virgil, in whom for his better expression, he seems to take felicity. Concussaque famem in sylvis solabere quercu.  famine. That 
l Responsio ad objectionem Symmachi dicentis famem ingruisse propter cultum Christianum.  is to say, (to speak as the truth is) when the Gentile superstition was eagerly followed in the world of all people, than were there such new, and strange affrightments of monstrous apparitions, as never happened upon the earth before.  
And in very deed when before that time did the deceitful crop of wild oats in stead of good grain even in the best furrows of the fields frustrate the hope of the greedy husbandman, and fill his hand with such base baggage? And 
m He replies here to Symmachus, objecting the feeding upon Acorns as a punishment, the same to have been reputed in former ages, of the Greeks, and other nations as a great benefit, viz. when they enjoyed them in much plenty.  whence was it that to the Greeks their oaks were had for Oracles, but because they thought their help for nourishment growing out of the Woods to be the gift of holy religion? For they believed increase of their fruits to proceed from the favour of their Gods. Who 
n Dodona is a wood where many oaks grow, and that way famous being in Chaonia, which is one of the chiefest parts of Epirus, Pyrrhus his country: tertio Europae sinu, inquit Plinius, lib. 3 Cap. 1o. So called from Dodone jupiter's daughter, and because of his Oracle seated there. Dodonaeus is an Epithet of his, and one of his appellations. Therefore also is his Oracle placed among multitudes of oaks, because this tree is principally dedicated to him.  save the people of the Gentiles, did adore? who save they, did honour this course food of the sacred wood of Dodona? It is not likely therefore that their Gods disdaining that which they were wont, being pacified, to present them withal as a reward, namely the fruit of this tree, should be now inflicted as a punishment upon them.  
But to grant them this, though utterly void of all reason, what equity is there in this, that maintenance being denied to a few Priests, the gods displeased therewith should deny sustenance to all the world? For this were to make the payment exceed the trespass. It is not fit therefore, that the hope of the year grown up to maturity in her new crop, should notwithstanding as a thing bound under so great punishment, for the sake of the deceiving world suddenly whither away, and perish, to the hurt of all. And verily many years are now passed over their heads, since the abrogation of the rites of their Temples. Doth it now, and did it never before enter into the minds 
o The Oracles of the Gentiles became dumb upon the first shining forth of Christian Religion: yet this Rhetorician thinks to raise up again, being long ago dead, his God Pan: and therefore our Author meets with him in a pious derision.  of their gods to quit, and avenge their old quarrel? Hath therefore the Egyptian river Nilus in his sevenfold streams, not swelled a longtime over his accustomed banks, to vindicate his own, and shall he now break his bounds to wreak his fury, for the revenge of the losses of the Priests of the City of Rome?  
But let it be, that the former year they thought the wrongs of their gods sufficiently vindicated, why this present year are they contemned? For now neither do the country people pull up the grass by the roots, to feed upon, nor make narrow search for the berries of the Woods to comfort, 
The third General part; allegation of an universal famine convinced to be false in respect of continuance.  nor snatch off the sloes from the thorns to sustain them: but rejoicing in their happy labour, and standing in admiration of their harvest, have satisfied their hunger according to their hearts desire, from the fruits of the earth, and receive their own again with advantage. Where therefore is there such a novelist to be found, that stands amazed at the 
p A Document drawn from experience, that there is an intercourse of nature's burden.  vicissitude of times? Howbeit, the former year also in our 
q God's providence for his Church is such, that when the fruits of their own country fail, he furnisheth them from an other place: so that this relator is proved a false reporter.  knowledge, most of the Provinces abounded with increase.  
What shall I speak of the three 
r I understand him speaking in the plural number, as Pliny, lib. 2 cap. 80. Ideò Galliae, & Aegyptus minimè quatiunt, quoniam hôc aestatis causa obstat, illîc hyemis. In tria populorum genera dividitur Gallia, Pliny, lib. 4. cap. 17. which by other Cosmogr. more expressly are called Coniata, Braccata, Togata.  parts of Gallia more rich then usually? What of 
s The lower part of it is now named Hungary.  Pannonia, which had to sell over and above for food and provision, to serve her own use? Fruitful 
t Incolìs Alpium contermini Rheti, Thuscorum prolem arbitrantur, Plin. lib. 3. cap. 20. The latter Cosmograph. make it a piece of Germany.  Rhetia knoweth how much she was then envied for her fecundity. For she, which was wont to have fasting for her defence, then by her feasting provoked the enemy against her. In 
u Insubria now Lombardy in Gallia Cisalpina, the country wherein Milan stood, St. Ambroses seat, could not be fare from this Liguria, because he being here Praeses Consularis, was easily brought thither to make reconcilement: and therefore Symmachus bruting abroad an universal famine, especially when plenty abounded so near, is found the more untrue.  Liguria, and Venice, their Autumn brought forth such a crop, as astonished the beholders. Wherefore it is not so, that by our sacrilege committed against your consecrated things, the fruits of that other year withered away: and it is so, that by the fruits of our faith this present year thus flourisheth. Can they deny that the Vines bear their burden in the largest measure? Therefore we enjoy both an harvest bringing us in much advantage, and possess also the profits of a more liberal vintage. (If plenty then be a witness of the truth, here it is in all plenitude.) The 
x Allegation against the prerogative of Princes as unjust, in turning what was given to superstitious to other uses, convinced.  last, and chiefest proposition remaineth as yet unexamined, whether of that our Emperors sometimes bestowed to the relief of the Vestals, and Priests, and is now converted to the benefit of the Empire, there ought restitution to be made? For he saith, Let them defend 
y Objected, that Ethnic Ceremonies be a defence of the Empire, and here answered. They argue thus, if they be a defence. then to be restored. Objected, that all things under the Gentile rites prospered better, and therefore to be kept, but resolved to the contrary.  you, and be adored of us.  
This is that impiety (Princes rightly renowned for your constancy in the Christian faith) which when they speak it to our reproach we cannot bear, namely that they supplicate to their Gods in your names, and thereby, when you command it not, interpreting your connivency for your consent, commit detestable sacrilege. Let them keep their Gods for their own guardians, if they have any power, let them preserve it, to protect their own vassals. Where is no might to defend their own suppliants, were it not madness in us to expect it? But he objecteth that the right of Ancestors ought to be observed. For as he affirmeth, these duly kept, all things thereupon prospered much better. Did not the world itself, which either at the first, the seed of the elements being coacted our of the 
z Per inane the text, Gen. 1.2. hath tohu Vebohu solitude, and inanity, which the Septuagints call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosopher's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not to be thought to intimate vacuity, which nature admitteth not, but to show that the state of things was first confused, until the Lord in the consequence of his work gave them form.  waist, grew together to a tender orb, or else a confused horror of an indigested work in the beginning darkening it, receive afterward, a difference being made between the elements of the air, the sea, and the earth, (with the fire,) the forms of things for an ornament?  
When the earth had cast off the moist garment of black obscurity, how did it stand amazed at the appearing of the new Sun in his brightness? But this great 
a Gen. 1.14, 15.  luminary shines not in the beginning, 
b Not the creature the Sun, but the Creator, which is God himself, is the fountain of light, Gen. 1.3  first the light breaks forth, afterward through the increase of light it shows itself in its beauty, and through the increase of heat in its nature of burning. The other, and lesser eye of the world the Moon, which, according to prophetical Oracles, is a figure of the Church, at its first arising labours after the repairing its monthly strength, but hath its head soon covered over with the darkness of the night: yet by little, and little, filling up its horns, or, 
For that in natural course nothing stands at a stay, no marvel is it, that in religion the state of things alter. Hither tends this discourse of the two lights, the Sun, and the Moon, of husbandry, of the seasons of the year, and of the change of the conditions of man's life. And this is the only way to deal with an Ethnic, and unbeliever to produce against him natural reasons for his conviction.  being in a Diameter to the Sun, by virtue of his rays, making complete its body, glistereth very goodly with the glory of his orient beams. Men knew not at the first how to enure themselves in tillage, at length the careful husbandman began to get the mastery over the stubborn earth, to put a new coat upon the waste ground, and to  it with Vineyards, so was the wildness thereof mollified, and made pliant to his hand. The year in his prime, which hath died us with the like tincture in use, and with the like inclination in generation (puts on green array) than buds, and blossoms consequently follow, and fall away, but at last proceeds to the maturity of fruits. We also ourselves being of green age, & rude, have our senses exercised after the manner of 
c 1 Cor. 13.11. & 3.2. Eph. 4.14.  infant's years coming upon us, we apply not our wits to theirs, but reject the rudiments reaching no further then to them. Let them then speak, would they have all things rest in their own beginnings? would they the world to be overwhelmed still with darkness? and because the Sun enlighteneth, and disperseth the mists of blindness with his splendour, would they have it known, that nothing displeaseth them more than this? And how much more acceptable aught it to be, that not the darkness of the body, but of the mind hath been scattered, and that the illustrious brightness, not of the Sun, but of the sincerity of faith hath thrust forth her beams?  
Wherefore also the first beginnings of the world, as of all things else, have changed their course, that we might understand the venerable age of hoary headed faith to have followed likewise that way to come to her ripeness. They whom this distasteth, let them grow to displeasure against the harvest, because it bringeth plenty late in, against the vintage, because its fruit is not ready until the fall of the leaf, against the fatness of the Olive itself, the 
d Olivae non antefavonij afflatum increscentes, hoc est ad 6. Idus febr. tunc arbitrantur eas maturescere, Plin. lib. 5. cap. 3. Semper virentis olivae Horat. Viriditas enim perpetua causa est, qua succus exhauritur, & inde infirmior redditur ad fruges edendas. He grows here to debate the controversy between the Christian, and Gentile concerning the true religion.  slowest of all other before it fills the cruse. Therefore also our Harvest is the faith of the soul, the grace of the the Church, the vintage of good Works, which from the beginning of the world was green in the Saints, in this last age hath diffused itself more largely over the people, that all may observe the faith of Christ never to have entered into the rude, and unmanured ground of men's hearts, and void of true knowledge. For there is no crown of 
e john 5.4.  victory (which is of faith) without an adversary (which is the rude world) but the opinion of the adversary being put down, which prevailed before that, which was grounded upon true knowledge was rightly preferred. If your ancient rites delighted you so much, why did your city of Rome worship the Gods of other Nations, and succeed them in their Ceremonies? I pass by her streets, poor and naked before, now covered over with pavement of price, and her plain pastoral cottages in times past, now glistering with gold, which 
f Romae non fuit aurum nisi exiguum longo tempore, Plin. lib. 32. cap. 1. He disproves the Gentile Ceremonies because of their mutability.  clean degenerateth from her old custom. But that I may more punctually answer their complaint, why were they so emulous of the superstition of other Nations, that when they had conquered them, they evermore received into the Capitol the images, sacred customs, and Gods which they overcame? Whence is that example that 
g Cybele is the same with Ops, Vesta, Pales, Berecynthia, Terra, Rhea, Pessinuntia, under the first, and fourth we read of her in Virg. Aeneid, lib. 3. 6. 9 10. In the sixth book the glory of the Roman stock is set out under her name, Invehitur curru Phrygias turrita pro urbes, in the tenth that she hath the command of the seas, and waters, Nymphas Alma Cybele Numen habere maris, etc. jusserat. It should seem therefore, that 1. from her was given the honour of the Vestals; 2. The renown of the Empire, and the extent of her dominion, no less by sea then by land. But our Author slips by this fond ceremony as fabulous. For as is the river Almo merely feigned: so is all the residue. Yet for all that, see how she is extolled by the said Poet for her antiquity, Ipsa deûm fertur genetrix Berecynthia, and as the first that had the honour of worship. Hinc matter cultrix Cybele, lib. 3. Aeneid. jupiter himself is her son, and none but she is sought to, to petition to him for the preservation of Aeneas ships, and her Petition is so fare available with him, that thereby they are kept from firing by Turnus, Aeneid lib. 9  Cybele washeth her chariots in the feigned river of Almo? Whence that the Phrygian prophets, and Gods of unjust Carthage, always hateful to the Romans (were admitted into the city of Rome?) In the diversity of the name, not in the variety of divine power, stands the difference, that Goddess which the Africans worshipping, called 
h Vnicuique provinciae suus Deus est: Syriae Astartes, Arabiae Disures, Noricae Belenus, Africa Coelestis. Tertull. Apologet.  Caelestis, the Persians called Mithras, the common people by the name of Venus. Likewise, they believed Victory to be a 
i Allegation that Victory is a Goddess confuted.  Goddess, not because she had any power, or dominion of herself, or any sovereignty over Religion, but because they judged the same obtained against an enemy, to be to themselves a 
k Trajan though an heathen Emperor, said well, that to give battle appertained to men, but to give victory was the work of God.  favour, and liberal gift, and to their legions a grace, and credit. Surely that is a great Goddess, which either the multitude of soldiers claim to themselves, or the event of wars doth bring forth. Her Altar it is they desire now to be set up in the place of the Common-pleas of the city of Rome: that is, there where many Christians, as well as others, have occasion to meet. In all their Temples they have their Altars, an Altar also have they in the Temple of 
l His petition pressing the sacrificing upon this altar of Victory standing in the Court, answered.  Victories: when they are delighted in the number, no marvel their sacrifices being celebrated every where to be without number. 
There is no question but that St. Ambrose knew these to be Symmachus own words, and uttered in some public assembly. In his former Epistle he mentioneth the like,  oppleret anhelitus, & ora cinis ex ara, favilla de sacrilegio, fumus de buslo. Which how audacious are they even to astonishment, how incredibly odious in such a man, in such a matter, but that idolaters are mad for their abominations?  But why do they now challenge the sacrificing upon this one Altar, and upon no more, is it not of purpose to insult over our faith? Is this a thing tolerable indeed, that whiles a Gentile sacrifices, a Christian must stand by? Let them all draw, let them draw, saith he, though never so unwilling, smoke into their eyes, the harmony of music into their ears, ashes into their jaws, frankincense into their nostrils, and how averse soever; let the sparkle arising from our chimneys flash in their faces. Their bathing 
m Nullus in urbe locus Baijs praelucet amaenis, Horat. Pleasantness cause of increasing idolatry. Hos. 10.1. According to the goodness of their land they have made fair images.  places, their porches, their streets are every where pestered with all manner of Idols, yet this satisfies them not: yea, is it thus, that in a place of Common council, there shall not be permitted a common condition? Shall the well devoted part of the Senate be tied to your manner of obtestations, and adjurations in their suffrages, and dispositions? When if 
n Dilemma.  the same (be in judgement) against what is done, that betrays 
o That is, both falsehood, and sacrilege, which is done under sacrament contrary to knowledge, Quid est jurare, nisi ejus quem testare fidei tuae praesulem, divinam potentiam confiteri? This is an holy oath, the contrary is sacrilege.  falsehood, if 
p Where is an outward profession of true religion, and no more, to submit to superstition, is in our Author's construction in his other Epistle likewise sacrilege. Te Imperatore, saith he, hoc petitur & postulatur ut aram jubeas clevari, etc. Sed hoc non potest sine sacrilegio decerni.  yields unto it, in this confession is made of sacrilege.  
Where, 
q Vbi in leges vestras, & verba jurabimus qua religione mens falsa terrebitur, ne in testimonijs mentiatur? These are Symmachus full words in his own Epistle, which though St. Ambrose repeating but in part as sufficient, because then well known: yet we must now for the better opening the place, supply. The laws for Gentile rites abolished.  saith he, shall we swear to your laws, and words (of obligation) with what religion shall a false heart be terrified, that he lie not in his testimony? Therefore doth he collect the extent included in the laws, to involve under the tenor thereof, a suffrage to the ceremonies of the Gentiles, and now to bind not only the faith of such as are present, but such likewise which are 
r He seems to gather this from these words following in his relation, omnia Deo plena sunt, nec ullus perfidis tutus est locus.  absent? which if it be so, his project reacheth further, and heaveth at (O Emperors) even your faith also. For your commands be coactions (and restraints no less to your 
s Trajan the Emperor is commended for a great observer of justice; and for that he commanded not only the sword to be drawn out against other offenders, but if he did unjustly, even against his own person. The deed of Constantius answered. How God is present, john 4.24. What belongeth to the Senate.  selves then to others.)  
Constantius of famous memory, not as yet baptised. thought it a contamination to his royal person once to look upon that Altar of yours. He commanded it to be taken away, commanded it not to be placed there again. The one bears the authority of a deed done, the other hath not so much as the force of a Precept for the doing it at all.  
Let no man flatter himself concerning God's presence, he is then present, when he planteth himself in the heart, not when he is placed before the eyes. It is more to be affianced to him in mind, then to be coupled to him in body. The Senate attributeth to you supreme power to summon a Council, meets at your command, tenders their oath not to the Gods of the Gentiles, but to you, prefers you even before their own children, but reserves their faith to God entire. This is their love toward you, than the which nothing can be more desired, this is their love, which is to be valued above the Empire itself: namely, if the Christian faith under your Sceptre, which preserves the same, be kept in safety. But perhaps some man may be here 
t This Ethnic Relator seemeth to bite at Theodosius Magnus, the rarest Prince of all other, next to Constantine Magnus.  moved to bemoan our estate, for that so faithful a Prince, as were to be desired, is now wanting: what is this else, but to measure the price of the merit of religion, with the vading, and variable condition of the present government? For what wise man doth not understand the state of humane affairs to be placed in a certain orb, and round circuit of many returns, and wherein the successes of things follow not always alike, 
The prospering of things under the Gentile government answered as untrue.  but under very much vicissitude, and mutability. Whom did the Roman Temples send forth with more happiness than Cneus Pompeius? But he, when after his compassing the world with his puissant army, had thrice gloriously triumphed, was at last beaten out of the field, forced to fly the battle like a fugitive, and standing in the state of a poor exul driven out of the utmost skirts of his own Empire, had his head that had been mounted so high taken off by none other champion, than an 
u Ptolemy a young man being King of Egypt at this time Photinus an Eunuch, and groom of his chamber governing the kingdom under him, assigned Achillas to kill Pompey the great, but Septimius, who was appointed with Salvius, and certain soldiers to assist him, a man that had been sometimes under Pompey, was the first that thrust him thorough with his sword, Plutarch in vita Pomp. This Author mentioneth the taking off his head, which by all likelihood was done by Achillas, to whom the charge of his death was committed.  Egyptian Eunuch. Whom did the Gods of Persia make more noble than Cyrus, bestowing upon him the whole Monarchy of the Eastern world? yet he also when he had overcome the most mighty Princes his opposites, and being overcome, held them under captivity, was himself by silly women unfit to bear weapon, put to flight, and slain. And that king likewise, who had rewarded them, whom he had overcome with honourable enlargement, his head being chopped off, and thrown into a bottle full of blood, was bid glut himself with that, which he so much thirsted after. Thus in this man's race, not like for like, but much unlike measure was repaid him. No man was more devoted to sacrifice, than Hamilcar the Captain of the Carthaginean host, who when he was placed during the whole fight between the murdering armies, and busied himself there in making sacrifice, after he knew part of his army to be overthrown, threw himself headlong into the burning fire, which he kindled for that purpose, to the end, because they profited him nothing, he might utterly extinguish them with his blood.  
What shall I say of 
x julian the Apostate harkening to Soothsayers, took not the offer made by the Persians of yielding him a part of their kingdom, but dreaming through their conjectures of a golden world, marching forward in insulting wise did miserably perish, Socrat. lib. 3. Cap. 18.  julian? Who giving too much credit to the soothsayers deprived himself of the opportunity offered him, whereby he might have returned home in peace. Wherefore in the common 
y Meaning that all as well good as bad are under afflictions, yet in a divers manner, the good for their trial, the bad for their offences: or for that the godly are not to be discerned from the ungodly, nor true religion from superstition by outward casualties, and events, Eccles. 2.14, 25, 16. job 21.23.15. jerem. 12.1. Psal. 27.1. Hab. 1.2, 3, 4. Gedaliahs' jerem. 41.2. With josiahs' examples, 2. Chro. 35. and Ezech. captivity show it to be so.  calamity of things, the cause of offence is not alike. Therefore (thus rejoicing in our full answer) we have deluded no man in our 
z The cause of these words is the promise he made, Detur mihi exemplum missae relationis, ut ego plenius respondeam Ep. suâ superiore ad Valent.  promise. Wherein I have replied to the provokers in their challenge with that moderation, I trust, as one nothing provoked to passion. For my care hath been more to refel by strength of argument, the weakness of the relation, then to lay open to opprobrie, the foulness of their superstition. Howbeit (O Emperor) let this their relation (or rather prevarication) bring your Clemency to be more cautious. For when he had annexed this of the ancienter Princes, that the former 
a The connivency or toleration in Christian Princes toward the Ceremonies of the Gentiles answered. Symmachus words are these, Corrigit sequentem lapsus prioris, & de reprehensione antecedent is exempli nascitur emendatio.  number of them embraced the ceremonies of the Fathers, the latter removed them not, and had added withal, if the Religion of the elder sort make not an example, let the connivency of the next following them do it: he hath clearly taught you, which also you own to your Christian faith, that in no wise you follow the pattern of the Gentile rites, and that, which you own likewise to your Christian piety, you violate not the 
b Which in effect were doubtless agreeable to that is written of the Decrees of the Ancyran Council. Continet Canones generales 24 contra eos, qui inviti vel Dijs thurificabant, vel immolabant.  Statutes of your 
c His great zeal for establishing the truth appears, by sending for St. Ambrose to come to him, to confirm the holy Ghost to be God, Lib. Epist. 50. v. 25. &. 26. and for choosing Theodosius so religious a Prince, as a worthy assistant to him in governing the Empire. In the time of these two Emperors was the sixth Council at Constantinople, one of the 4. principal, and the next best to the ●. Nicene, and whatsoever was decreed therein, and the Ancyran ratified.  Brother. For if they only in their own respects have published to the world the connivency of those Princes, who being Christians, yet have not removed the Decrees of the Gentiles, how much more ought they to attribute it to your love to your Brother, whose part it is: Yea, were it so, that there were peradventure something which you approved, not to pass by it, lest otherwise you might derogate from his Statutes, and from that you now maintain, and judge both agreeable to your own faith, and to the nearest, and dearest bond of tenderest regard you own to your worthiest Christian Brother.  
FINIS.