CHAPTER. I. The proper office belonging to a Bishop is to teach the people.

I Suppose it shall not seeme a mat­ter of arrogancy, if I among the the rest as a sonne shall beare an affection to teach, when the Master himselfe of humility hath said,Psal. 34.11. Come yee sonnes and hearken to mee, J will teach you the feare of the Lord. Wherein wee may see both the humilitie, and grace of his modestie. For in saying, the feare of the Lord, which seemeth to be common to all, hee hath expressed a notable document of modestie. And notwithstanding since the feare of the Lord it selfe is the beginning of wisdome, and worker of blessed­nesse (becausePsal. 112.1. they are blessed that feare the Lord) hee hath modestly signified himselfe to bee a teacher how wisdome should bee learned, and an opener of the way to obtaine blessednesse. And wee [Page 2] who are carefull to imitate his modesty, and noIer. 23.22. Rom. 10.15. Heb. 5.4. u­surpers in [this duty of] conferring of grace, such things as the spirit of wisdome 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 wee cannot avoide the duty of teaching, which (though we in­devoure to avoide it) the1 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. necessitie of our mini­stry hath cast upon us. For God hath given Eph. 4.11. some to bee Apostles, some Prophets, other Evangelists but other pastors. I doe not therefore challenge to my selfe the glory of the Apostles; For who doe this unlesse they whom the Sonne of God himselfe hath chosen? Not the grace of the Prophets, not the power of the Evangelists, not the circumspection of pastors, but only I desire to attaine an intention, and diligence about theEph. 5.17. & 4.12. [...]. Iohn 5.39. [...]. divine Scriptures. This last theEph. 4.11. [...] teacher. Apostle hath placed among the offices of the Saints, and the selfe-same is that I indevour to gaine by my study in teaching others. For there is one true Minister,Math. 23.8. [...]. who alone never learned what hee taught all men; For men learned before, what they may teach and doe receive from him, that they deli­ver to others. Which thing never befell mee; For being pulled away from the tribunall, andCalvin readeth o­therwise then our booke. viz. ab admini­strationis infulis sacer­dotum. Hence Infula­rus protomysta, a mi­tred Archbishop, how­beit it is used also for the Imperiall orna­ments, ut apud Am. Marc Infulae principa­tus. state of administration of justice to the priesthood, I begin to teach you what I my selfe had not learned. There­fore it so came to passe, that I in the former place began toHic est juxta proverbium, In dolio discere artem figuli vel simul et semel discere & docere. teach, then toRedemptor noster cum caeli sit conditor, ante triennale tempus in terra Magister noluit fieri hominum, Gregor Magn. learne: Because I had no leasure to learne before, I must of necessity both learne and teach together. And albeit every one hath profited, yet there is no man while he liveth, but nee­deth to beOptabile est, & mihi praeclarum vs (que) ad ultimum discere senectutem: quoniam nulla aetas ad perdiscendum sufficere potest. Greg. Nazian. in Apologet. taught.

CHAP. II. By silence we flie danger, and learne to speake well.

BVt what is that which wee ought to learne first in comparison of other things? Is it not to learne to bee silent, that thereby I may be able so to speake, that mine owne voyce doe not first condemne me, before another mans absolve me? For it is written, by thy words thou shalt bee Math. 12.37. condem­ned. A poore matter therefore is it, that thou shoul­dest incurre the perill of condemnation by speaking unadvisedly, when by silence thou maiest remaine more secure. I have seene very many by speaking, scarce any one by keeping silence fall into sinne. And therefore it is an harder thing to know how to bee silent, then how to speake. 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 containe himselfe, though it availes him nothing to speake. He is wise therefore that hath wisdome to forbeare words. The wisdome of God hath said it; The Lord hath given mee the tongue of the learned, that I should know to administer a word in due Jsaiah 50.4. season. Hee is worthily therefore reputed wise that hath received from the Lord that gift opportunely to expresse him­selfe. To which purpose the sonne of Sirach, a wise man will first spie hisEccles. 20.7. [...]. vsque ad tempus. opportunitie before he open his mouth. Therefore the Saints of the Lord, because they understood, that the voyce of man for the most part is the messenger of sinne, and the speech of man the beginning of error, loved taciturnity. Beside the righteous servant of God saith, I will keepe my Psal. 39.1 wayes that I offend not in my tongue. For hee [Page 4] knew, & had read that it was of divinePsal. 39.2. Ier. 9.3. we read it concerning evill tongues of o­thers. Psal. 64.9. protection for a man to bee hid from the whip of his owneExod. 22. Math. 12.32.34.36.37. & 15.18.19. tongue, and from the griping of the testimony of his ownIohn 3.20. Es. 57.20. & 48.22. conscience; For we are smitten with the secret upbraiding of our thoughts, and judgementRom. 2.15. of conscience. Wee are smitten with the stroake of our voyce, when wee speake those things by the sound whereof the heart is galled, and theProv. 18.14. spirit woun­ded. And who is hee that hath his heart cleane from the stinking sinke of sinne, or that belcheth not out the corruption thereof with his tongue? Therefore because he knew no man to bee able to keepe his mouth chaste from the uncleannesse of speech, he by silence imposed upon himselfe the law of innocency, that he might decline the fault by holding his peace, which in speaking he might hardly bee able to shake off. Let us heare therefore the Master of caution, I said Psal. 39.1. & 62.1. & 141.3. I will take diligent heed to my wayes. That is, by the silent precept of inward thought, I have in­joyned my selfe as under aLinguae obseravi clau­stra fraeno, Buch. bitte a restraint to my wayes. Some wayes there be, which we ought to follow, some that we ought to watch over: to fol­low the wayes of God, to watch over our owne lest they be ordered amisse. But thou shalt bee able to watch over thine owne in due sort, if thou speake not suddenly, nor unadvisedly. The law saithDeut. 6.4. heare O Israel the Lord thy God: It saith not speake thou, but heare thou. Therefore Evah fell, because she spake that to her husband, which shee never heard of the Lord her God. The first voyce of God saith to thee heare thou. If thou hearest thou walkest according­ly, and if thou have fallen forth-with thou redressest thy fault. For, wherewith shall Vis verbi divini. Psal. 161.9. a young man re­dresse his way, but by taking heed to the word of the Lord. Wherefore in the first place hold thy peace, and heare, and then shalt thou not offend with thy tongue. A grievous evill, that any one should bee [Page 5] condemned by his owne mouth. For if every one for every idle word [...] per crasin [...], ociosum, quod negotio vacuum, that he shall speake shall give give account; how much more heavily, and feare­fully for every word, of impurity, and uncleannesse? For the words of precipitation (that is throwne forth rashly out of an headstrong, and incorrigible passion, as those of blasphemy) are more grievous in the sight of God, then such as are superfluously ven­ted forth. Therefore if for every frivolous and vaine word a reckoning is required, how much more is there a paiment layed out for what is impiously and ungodly spoken?

CHAP. III. Silence to be moderated, and to bee used in the time of anger.

WHat then? ought we to bee dumbe? Not so. For there is a time to keepeEccles. 3.7. silence, and a time to speake. Againe, if we shall give account for every idle word, looke wee to it lest wee be constrained also to doe it for all idle and unprofitable silence. For there is a great and difficult silence, such as was that of Susanna, 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 cryed to God.v. 43: Neither could there bee any better declaration of her chastitie among men then her silence. Her conscience spake where her voyce was not heard, and what needed she seeke the judgement of men, when shee had the testimonie of [Page 6] the Lord to plead for her? Therefore she would be absolved by him whom she knew could by no meanes be deceived. The Lord himselfe in theLuk. 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. Gospell by holding his peace wrought our salvation. David didPsal. 39.2. His zeale caused him to speake. The great­nesse of his pain v. 12. Elihus fulnesse of mat­ter, Iob 32.28. But when wee ought to be silent 1. Davids practise is a notable document, 2 Sam. 16.5 2. It ought to be when there is just cause of complaint, Iob 31.34. 3. The end of it is to receive instruction, Iob 6.24. not bind himselfe to perpetuall silence, but to a perpetuall watch. Let us therefore keepe a watch over our heart, let us keepe a watch over our mouth. For both is written here, that wee keepe it over our mouth; Else-where thou art bidden to keepe thine heart with all Prov. 4.23. Eph. 4.26. diligence. If David kept it wilt not thou keepe it? If Esaias Es. 6.5. had polluted lippes, who said, Woe is mee I am a man of polluted lippes. If the Prophet of the Lord had uncleane lips, how should wee have cleane? And to whom is it writ­ten but to every one of us,Ecclus. 28.24. hedge thy possession with thornes, bind up thy silver and gold, and weigh thy words in a ballance, make a doore, and a barre for thy mouth? Thy possession is thy mind, thy gold is thine heart, thy silver is thy speech. The words of the Lord arePsal. 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 minde. Lastly, there is a pretious 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 spoile the vintage. Take heed to the inward man, doe not neglect it, and lothe it as a thing of nought, because it is a pretious possession. And worthily pre­tious, because the fruit thereof is not fading, and tem­porarie but stable and stedfast, bringing eternall sal­vation. HusbandBreake up your fal­low ground, and sow no longer among the thornes, Ier. 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 talke it rake into thy bosome many sinnes, let it be with restraint, and held strongly within the [Page 7] bankes. An over-flowing river soone gathereth dirt. Bind up what thou conceivest, let it not bee loose, and dropping out, lest it be said ofEs. 1.6. Non est ma­lagma ponere in our au­thor, in the vulgar translation curata (re­ferring it to Plaga before) medicamine. Whereby wee 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 rendred by Arias Montanus compressa sunt, by Tremel. and Iun. exprimuntur. thee thou art not wrapped or bound up, nor made supple with oyle, norPsal. 4.4. [...] iuxta Sept. Hebr. rigzu of rugaz signifying to tremble with feare, or anger, meaning trem­ble, or bee angry a­gainst your selves in respect of your sinnes, 2 Cor. 1.11. cured by medicine of thy swelling tu­mors. Sobrietie of minde hath its raines with which it is guided and governed. Set a dore before thy lippes, that they may be shut when they ought, and sealed up with all diligence, lest when thou art pro­voked thou breake out with thy voyce into anger, and so rendrest reproch for reproch. Thou hast heard it read to day, ⁿ bee angry and sinne not. Therefore if wee be angry, because a naturall affection over which wee have not power, let us beware lest evill speech proceed from us, that wee fall not into sinne. Let thy words bee under the yoke, and ballance, that is, in humility, and measure, and so thy tongue may bee made subject to thy minde; Let it bee re­strained with the bonds of the bitte, let it have its coercive curbs whereby it may bee checked at thy pleasure; Let no speech proceed from thee untill it bee exactly tried according to true measure in the scales of justice, that thus may be found soundnesse in the sense, weight in the sentence, and in the words discretion.

CHAP. IIII. Let not affection, but reason draw us to speake. For wee following our affections, the invisible enemie lies in waite, and winding himselfe into our speech insnares us.

THese things if any one observe he thereby becomes meeke, gentle, and modest. For in watching over his heart, and bridling his tongue, neither speaking untill demand be made, untill due examination first used what is to bee spoken, what is not to be spoken, and mature consideration how it may best fit the time, place, and persons, is modesty, gentlenesse, and patience undoubtedly exercised by him: yet so farre forth that out of his indignation and anger, hee breake not out into speech, hee shew no token of passion, no flame of heate, no pricke of fury in his words: Lastly, so that his outside of speech, which ought to commend his inside, doe not bewray and lay open some vice residing in his man­ners: For then especially the adversarie lyeth in waite to intangle, when hee seeth some passions stir­red up in us, then he putteth fire to the touchwood, every way hath his wiles in a readinesse; Where not without cause (as ye have read to day) the Prophet saith, because hee hath delivered thee from the snare of the hunter, and from that word ofPsal. 91.3. Sept. [...] Heb. middeber chavoth of chavah a grievous pestilence. asperitie. Symmachus hath called it the word of irritation, others of perturbation. The snare of the adversary is our speech, but our speech it selfe likewise is no lesse an adversarie to us. Wee speake for the most part what the enemy catcheth before it fall to the ground, and woundeth us as it were with our owne [Page 9] sword. How much more tolerable is it for us to perish with anothers sword then with our owne? The adversarie therefore is an espiall into our ar­morie, and sharpeneth and shaketh together his owne darts. If hee shall see that we are moved hee faste­neth his sting, that hee may blow the coales of gar­boiles. If I shall let slippe an unseemly word hee draweth his net, and incloseth that in. Sometimes he layeth for me the possibility of revenge, that while I desire the same, as one over-hasty upon hot bloud, I may catch my selfe in the trap, and worke mine own downfall. Wherefore whosoever perceiveth this adversarie to be present, hee ought much more care­fully to keepe centinell here in this quarter, where the tongue is more then halfe quarter-master, that so being barred from his entrance, he may the better bee beaten off from his harbour. But alas! how few bee they that discerne this invisible enemy?

CHAP. V. That when carnall enemies instigated by Sathan pro­voke us to reviling, wee ought to overcome them by patience. Davids example suffering the rai­ling of2 Sam. 16.5. Shimei is inferred as a proofe hereof.

BVt hee also is to be shunned which is vi­sible whosoever hee bee that provoketh, whosoever he be that inciteth, whosoe­ver hee bee that exaspereth, whosoever he be that giveth the first breath, that sug­gesteth the first blast to kindle the coales to luxurie, and lustfulnesse. When some one therefore doth raile at us, doth vexe, provoke to violence, stirre up to wrath, then let us exercise silence; then let us not [Page 10] be ashamed to be dumbe. For hee is a very sinfull wretch, that provoking, that offering injurie is desi­rous therein to make us like himselfe. To shut up the matter if thou holdest thy peace, if thou seemest not to regard whatsoever he speakes, hee is wont to say, why art thou mute? speake if thou darest? but thou darest not, thou art put to a non-plus, I have made thee lose thy tongue; If therefore thou bee si­lent hee is more molested, and ready to breake with anger, because he thinkes himselfe overcome, skor­ned, deluded, and contemned. If thou answerest againe, he thinkes himselfe a better man then thou, because hee findes thee such an one as himselfe. If thou forbeare it shall bee said, that fellow reviled this man, but he despised it. If thou rendrest reproch for reproch, it shall bee said, that both of them re­proched each other. And so neither of you are re­quited, but both condemned. Therefore this is the study of an evill man to provoke mee to the like words, to the like deeds to his owne. But it is the part of a just man to passe by them, to say nothing, to retaine 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 himselfe without any further respect to the gravitie of his owne carriage; This is to abstaine from goodPsal. 38.2. words; Because hee is guilty to himselfe of no evill, he ought not to be moved with false accusati­ons: neither to esteeme the weight of anothers con­tumelie above his owne due testimonie. This hee may do, and yet conteine himselfe within the bounds of humilitie. But if he would not seeme thus farre to bee humbled, hee pondereth these things in his mind, and so speakes to himselfe. This man of set purpose, that my person may bee 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 [Page 11] replication. Why may not I in like manner produce against him what may gall him? This man for the nonce how doth he mee injury, as if there were not manhood in me, as if I were not able to avenge my selfe? 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 meeke 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 evill spirit in these streights, causeth commonly some bad companion to close with him that may buzze such things in his eares; But thou being fixed upon the rocke, stand fast in thy resolution of forbearance. If a servant upbraid, hee that is righteous is silent. If he that is weake brea­keth out into contumelie, the righteous openeth not his mouth. If a poore man come with a wrongfull complaint, the righteous is nothing moved to make answer. These be the weapons of the just in yeelding to overcome, in flying to be made Lords of the field. No otherwise then those skilfullThe Parthians whose manner was to shoote flying away. darters who by recoyling are wont to gaine the day, and by run­ning away to pierce the pursuer with sorer stroakes.

CHAP. VI. The example of Davids See the great diffe­rence betweene the Christian philosophie here, and that Ethnick in Homer, advised even by Minerva her selfe, [...] Iliad. lib. 1. patience.

FOR what need is there that wee be moved when we heare contumelies? Why doe wee not imitate him who saith, I was dumbe, I was Psal. 29.2. [...]. humbled, and I was silent even from good words. [Page 12] Hath David said this only, and hath he not done the same? yea hee hath done it also. For when Shemei railed on him he held his peace, and though hee had many armed men about him, yet did hee not retort ought savouring of revenge, yea repelled with the high courage of a patient spirit the instigation of the sonne of Servia. Hee went therefore as one dumbe, and humbled to the dust he went as one mute and not moved at all, no not with the inexpiable infamie of aAgainst God only had hee sinned, and belonged to Nathan not to him to reprove it, and because purged before with the teares of repentance, Psal. 51.17. and cleansed with hysop in the bloud of the Lambe not now to bee obje­cted. murderer, and man of bloud, howbeit hee knew himselfe to bee disposed in his owne affection to meeknesse. He was not therefore moved with what­soever revilements, for that a conscious acknowledg­ment of his other good workes did abound in his meditations. Therefore hee which is soone moved with injury, while he would shew that hee hath not deserved it, maketh himselfe seeme worthy of con­tumelie; Wherefore he is better that contemneth in­jury, then he that grieveth, and groaneth under it. For he which contemneth it, as if hee felt it not, disdai­neth at it: but he which grieveth thereat is so wrung, and wrath with it, as if he felt some unsupportable weight lying upon him.

CHAP. VII. That Psalme 39. is admirable, not only for the commendation of silence, but also for the contempt of humane things.

NEither writing to yee my sonnes have I used the proeme of this Psalme which the Prophet gave to be sung to holy Jedu­thun, without due consideration. I my selfe being delighted with the profound [Page 13] sense, and worthy sentences of the same doe per­swade you to imbrace it with all care. For wee have observed by those things which wee have briefly touched, both the patience required in keeping si­lence, and the opportunity in speaking, and in the lat­ter parts the contempt of riches, which be the chiefe grounds of vertues, to be taught as arising from this psalme.S. Ambroses motive to write of Offices, was his meditations upon Psalme 39. While therefore I considered with my selfe upon the contents of this psalme, it thereupon entred into my mind to write concerning offices. Of the which argument also, if certaine studying philosophie have written, as Panaetius and his sonne among the Greekes, Tullio among the Latines. I thought it nothing out of our element and study of Divinity, for my selfe in like manner to write there­of. And as Tully undertooke the same for the instru­ction of his sonne, so doe I, my sonnes, for your bet­ter information. Neither doe I lesse love you whom I have begotten in the Gospell, then if I had received you from God in the holy bond of wedlocke. For nature is not a more vehement motive to love then grace. Verily we ought more to love them whom we beleeve shall be ever with us, then those who shall remaine only with us in this world. Those na­turall children are oftentimes such as doe degenerate and bring discredit upon their father: you wee have made speciall choice of, that our love might bee un­changeable. Therefore they are beloved of necessi­ty, which is not a fit mistresse, and of continuance enough for everlasting love: you in judgement, whereby a great weight to inforce love, is laid upon the necke of charity it selfe to approve those whom thou lovest, and to love those whom thou hast cho­sen.

CHAP. VIII. That the name of Office is not only in frequent use with the Philosophers, but also with the Divines.

WHerefore seeing theHere by translation the person is taken for the quality of the mind. persons doe agree (as being both lovers of wisdome) let us see whether the subject it selfe that is to write of offices, be a thing sitting only for the Schooles, and not found also answe­rable to the sacred Scriptures. When wee went on fairely in reading the Gospell today (as it were of purpose to exhort us to write) the holy Ghost hath offered readily to our hands for confirmation of the point that Office may bee said to bee a mat­ter within the lists of our calling. For it came to passe, saith he, when Zacharie the Priest was striken dumbe in the Temple, and could not speake after the dayes of hisLuk. 1.23. [...]. Office were fulfilled, hee departed to his owne house. We read therefore that wee may treate of Office: Neither doth reason disavouch it seeing that officium is thought to be derived ab effici­endo as if it were efficium that is a performance. Or truly, that in office thou mayst doe that which mayOfficium quod nulli. officiat. offend none, and profit all men.

CHAP. IX. The division of office and whence Christians take their measure for the estimation of that is honest, and that is profitable.

BVt the Philosophers have thought Offi­ces to be deduced from that which is ho­nest, and that which is profitable, and of two that to be chosen which is the better. If wee meet with two things honest, and two things profitable, then they would that to be inquired after which is more honest, and which is more profitable. First therefore office is divided into three parts, into that which is honest, into that which is profitable, and into the choice of that which is the better of the two. Beside they have divided these three into five kinds, into two things honest, two profitable, and the judgement of choosing. The first they say pertaines to the honour and honesty of life. The second to the commodities, plenty, riches, pos­sessions belonging thereto. Iudgement of election to be under them. So they. But in our measure no­thing is comely and honest, but what goes under the forme of future, rather then of present condition: and we define nothing profitable, but what profits in the cause of life eternall,A difference between Christian and Ethnick Philosophie, that the one seekes after the present and secu­lar, the other the fu­ture and celestiall. not any thing that serves for present delectation. Neither doe we place com­moditie in the goods of this life and abundance of riches, but thinke these a discommoditie rather if they be not rejected, and to be esteemed a burthen to have them rather then a losse to spend them. The worke of our writing therefore is not superfluous, because we estimate office by another rule then they. They hold profit to consist in the goods secular, wee reckon these for dammages: because hee which receiveth [Page 16] them here as the rich man, is crucified in the life to come, and he which suffereth here as Lazarus, findes comfort there. Furthermore, they which read not what they have delivered, let them reade if they please what we set downe, not looking after a store-house of words, and art of speaking, but the simple grace of things.

CHAP. X. Of comelinesse, and that the first office is the mode­ration of the tongue.

BVT in our writings wee have set comelinesse in the first roome (which in Greeke is [...]) which wee are instructed and taught to doe when wee reade thus,Hebr. leca dumijah thehilla Psal. 65. tibi silens laus, Treme. Iun. 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 Sion, or to ren­der it in Greeke, [...]. And the Apostle saith, speake things thatTit. 2.10. [...] become whol­some 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 hee should consecrate the Prince of their salvation through afflictions. Was Panaetius, was Aristotle, who himselfe also disputed of office before David, seeing that Pythagoras himselfe whom wee read to have beene more ancient then Socrates did follow the Prophet David, Hebr. 2.10. [...] and from him gave the law of silence to his schollers? But Pythagoras that he might forbid his schollers the use of speaking for five years: David not that he might diminish the gift of nature, but that he might teach how to keepe watch for the well ordering the speech. The one that he might in­struct [Page 17] in not speaking to speake, the other that in speaking we might rather learne to speake. For how can there be doctrine without exercise, or proceeding without use? Hee that will attaine to militarie dis­cipline is alwayes exercised in armes, and as one be­ing in a readinesse, as it were, doth practise before hand how to handle his weapon, how to order the field, and in resemblance pretends an enemie, sets him in a sort before him to combate with him, and that he may grow skilfull and strong to shoote, hee doth either make triall of the force of his owne armes, or avoideth the stroakes of his adversaries, and ever goes out with a watchfull eye. Hee which would governe a ship on the seas, with sterne, or rud­der, or drive with oares, doth first assay what hee is able to doe in the river. They which affect the sweetnesse of singing, and the excellencie of the voyce, strive before by little and little, while they practise to sing, to rayse up their voyce. And they which by the strength of the body, and lawfull com­bate in striving for masteries desire the garland, con­tinuing in the daily use of wrastling, and hardening their limbes attaine to indure labour with patience; yea nature it selfe doth teach us in little children that they may learne to speake, how that they muse be­fore hand upon the sounds of words. Therefore the sound is a way for to stirre up, and a schoole for exercising the voyce. Wherefore such as will learne to speake circumspectly, let them not deny what be­longs to nature, but what belongs to moderation, that let them observe, no otherwise then as an espi­all upon a beacon, let them see to that by watching, not by sleeping. Every thing by our owne private, and domestick practise receiveth increase. There­fore David was silent, not alwayes, but for the time, neither did hee spare to answer alwayes, but to the adversarie incensing, to the sinner provoking. [Page 18] And as he hath else-where, he was as a deafePsal. 38.13. viz. a­gainst such as talked wicked things, imagi­ned deceit continual­ly, went about to doe him evill, and to take away his life, v. 12. man, and heard not, and one dumbe not opening his mouth, and because it is written in another place,Prov. 26.4. he must not bee answered ac­cording to his wicked talke, nor consented to in his naughty deeds, but in v. 5. an arrogant foole ought to be answered. answer not a foole according to his foolishnesse, lest thou be made like him. The firstIames 3.2. Psal. 37.30. Office therefore is moderation in speaking. Hereby the sacrifice of praise isIf in singing psalmes thou joynest 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 shewed when the divine Scriptures are read, hereby parents honoured; I know the most part of men for that cause to be given to speake, because they are utterly unable to shut their mouthes. A wise man when he hath any thing to say, he considereth what, to whom, in what place, at what time hee is to speake; In si­lence therefore, and in speech moderation is to bee respected; And no lesse in deeds then in words is thereEccles. 3.7. a meane to be observed. Wherefore it is a faire course every way in office to keepe measure.

CHAPTER XI. Every Office to be in theMajora sunt, vende omnia, minora, non ho­micidium facias, &c. Aug. lib. Serm. serm. 20 [...]. middle ranke or inPerfection of parts is obedience in up­rightnes of heart, not to some certaine, but to all the Comman­dements of God. Per­fection of degrees, ful performance of duty according to the ex­treme rigour of the law. per­fection (meaning according to the perfection of parts not of degrees.)

BVt every Office is either in a middle rank or in perfection, which we are able in like sort for to confirme by authority of the holy Scriptures. For we have it in theMath. 19.17. Gospel the Lord to have said; If thou wilt enter into life keepe the Commandements. The youngƲ. 20. [...]. man answereth which? Iesus said to him, thou shalt not kill, thou shalt not commit adultery, thou shalt not steale, thou shalt not beare false wit­nesse, [Page 19] thou shalt love thy neighbour as thy selfe. 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 lacke I yet? Iesus replied, If thou wilt bee 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, goe sell all that thou hast, and give to the poore, and thou shalt have treasure in hea­ven: and Deinde addidit & sequere me, ne cui­quam cum haec fecerit aliquid prodesse existi­metur si non sequitur Christum. Aug. Epist. 89. come and follow mee. And before hee commanded to love our enemies, to blesse them that curse us, to doe good to them that hate us, to pray for them that trouble and persecute us. This wee ought to doe if wee will bee perfect as our heaven­ly Father is perfect, who makes the Sunne to shine upon the good and the bad, and the raine and dew to make fatte the ground of all without difference; That is a perfect office, which the Graecians callA 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 hee sheweth how to grow toward it, Nemo per­fectus est qui non perfe­ctior esse appetit. [...], whereby all things are corrected which might have any slippes. Mercy likewise is good, which also it selfe makes perfect, because it imitateth a perfect Father. Nothing doth so much commend a Christian soule as mercy, chiefly toward the poore that thou judge the right of natures birth common, which doth engender its fruites for all mens use: that what thou hast thou mayest bestow with a free heart, and a liberall hand to the reliefe of the poore made of the same mould, of the sameActs 17.26. bloud, and being thineIs. 58.7. Tantò quisque perfectior est, quantò perfectiùs sentit dolores alienos. Greg. Tamen nuditas, & privátio omnium facultatum non perfectio, sed perfectionis instrumenta sunt, as another ancient writer hath. owne flesh. Thou im­partest money, hee partaketh life, thou distributest thy coyne, hee valueth it as his owne corps, thy peny is his revenew. Moreover, he recompenceth thee with much more, when hee acknowledgeth himselfe a debtor to thee for the preservation of his [Page 20] life. If thou cloathest the naked, thou clothest thy selfe with justice; If thou bringest the stranger un­der thy roofe; If thou lodgest the needy, hee will procure thee the friendship of the Saints, and eter­nallIames 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, & quod eis opus est hilariter admi­nistrant? Aug. in Luc. Serm. 35. tabernacles. This is no small favour. Thou sowest things corporall, and reapest spirituall. Dost thou admire the judgement of the Lord upon holy Iob? Admire his vertue who was able to say; I was an eye to the blinde, and a foote to the lame: I was a father to the poore, and his loynes have blessed mee, because hee was warmed with the fleece of my sheepe: The stranger did not lodge in the street, but I opened my doore to him that went by the way. Hee was undoubtedly blessed, from whose house the poore never departed with an empty bosome. Neither is any man more blessed then hee that judgethPsal. 41.1. wisely of the necessity of the poore, much misery of the weake, and needy. In the day of judgement hee shall receive salvation from the Lord, whom hee shall have aProv. 19.17. debtor to him for hisAnd contrariwise the mercilesse shall have him a debtor for judgement, Iames 2:13. The debt on the Lords part for mercy extended, when it is no more then a meere duty, must be acknowledged to bee of his continuall bounty. For herein as in all other good deedes, the truth of that assertion clearely appeares, Haec est in omnibus sola perfectio suae imperfectionis cognitio. Hieron. Epist. ad Theod. mercy.

CHAP. XII. Felicity is not estimated by externall, but by inter­nall and eternall blessings.

BVt the most part of people are drawne away from the Office of dispensative mercy, while they imagine that God regards not the actions of men, or that hee is ignorant of what is done in se­cret, of what remaines in the conscience, or that his judgement is unjust, when they see sinners to abound in wealth, and to injoy honour, health, chil­dren: but contrariwise the just to live in want, without honour, without children, in much weak­nesse of body, in much lamentation. Neither is that a matter lightly to bee passed over, when those three Kings Iobs friends, did therefore pronounce him a sinner, because they saw him of a rich man to bee made poore, of a fruitfull father naked of children pestered with sores, rough with scarres, withered with wounds, from the soale of the foote to the crowne of the head. To whom holy Iob putteth this question,Iob 21.8.9. If for my sinnes I suffer these things, why doe 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 feare, and the rod of God is not upon them. Which when the weake man, and not well grounded in the truth beholdeth, hee is troubled in his heart, and casteth aside his good inde­vours. To support this man in his weaknesse, holy Iob maketh this preface; Suffer Iob. 21.3. mee to speake, and when I have spoken spare not to deride. For if I be reproved I am reproved as a man, beare therefore the burden of my speeches; For I shall speake that I allow not of, but for your reproofe I shall produce unjust speeches. Or in truth because [Page 22] the verse is so; But what is it? Am I Ibid. v. 4. reproved of man? That is, man cannot reprove mee as trans­gressing though I be worthy to bee reproved: be­cause yee reprove me not upon evident fault, but in­juriously censure the deserts of mine offences; Hee that is weake therefore when hee seeth the ungodly flourish through prosperous successe, himselfe trod­den under-foot, saith tov. 14.15. the Lord, depart from me, J will none of thy wayes, what profit is there that wee serve him? what benefit that wee pray to him? Loe their goods are all in their owneIn this their phanta­sie the wicked thus please themselves. hands, but as for their wicked workes hee seeth them not. It is commended in Pluto, because in his policie 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 himselfe, and to confesse, 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 farre approve, that himselfe in his booke De Republica, groweth of the same judge­ment. How much more ancient is Iob then these who first found out this course? Neither did hee thinke 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 hee the knot adjoyning that the candle Ibid. 21.17. of the wicked shall bee put out, and their destruction come upon them. God the teacher of wisdome, and discipline not to bee deceived, but to judge righteous judge­ment. And therefore the beatitude of every one not to bee 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 owne simplicitie, [Page 23] in aboundance according to his owne desire, as one having as it wereThat is, howsoever it is with him with his full contentation of heart. his soule satiate with fatnesse. But the sinner though he outwardly overflow with wealth, swimme with delights, bee sweetened with all manner of perfumes, and fragrant odours, yetHee seemeth to in­vert Iobs words, v. 25. spendeth his daies in the bitternes of his soule, shut­teth up his last breath carrying no part of his so ma­ny banquetting dishes, no part of his great substance with him saue theThis sowre sauce to his sweet meat, as hee ever found here: so shall he find, and feele there. price, and payment of his sins, which only hee sweepeth away with him as his owne. Considering these things deny it if thou canst, that there is a remuneration of divine justice? The innocent person remaineth blessed in his owne conscience, the sinner wretched; The one also lo­ved in his owne judgement, the other guilty; The one replete with joy in his departure out of this life, the other oppressed with griefe. By whom should he be absolved standing condemned in himselfe? Tell yee me, saithIhid v. 28. he, where is thePsal 73.20. Job. 27.19. Es. 29.7. protection of his Tabernacles? There shall bee found no signe thereof; For the life of the wicked is as aPsal 55.20. [...], Sept. Hebr. sheol which noteth ge­nerally whatsoever station of the dead, and therefore to bee applied sometime to the grave, sometime to hell by synechdoche according to the ar­gument of the place. Our author sheweth immediatly following his meaning to be the grave. dreame, he opened his eyes, and his resting place was gone, his delight was vanished away: howbeit even the veryPsal. 49.14. Heb. Es. 52.20. rest it selfe, which the wicked seeme to have while they live is in their grave; For living they de­scend into theirLuke 12.19. graves. Dost thou see the ban­quet of the sinner? aske his conscience how it is with him. Is not the sent thereof more noysome then all graves? Thou beholdest his mirth, admirest this bodily health, his many children and aboundance of wealth. Looke thou more narrowly, and thou shalt perceive what ulcers, and botches hee beares in his soule, what gaulings, and gripings in his heart; for what shall I speake of his goods, since thou rea­dest that his life resteth wholly uponRev. 3.17. Laodice­ans were rich, because no due examination was made of them­selves. Vntill which time conscience doth not arrest such gay Gospellers as these were: but these here bee arrested strongly, as are all such whose consciences doe accuse them, Rom. 2.15. bee therein defiled, Tit. 1.15. or doe condemne 1 Iohn 3.20. them, since thou knowest, that howbeit he seeme to thee rich, yet in his owne knowledge he is a very poore creature, [Page 24] and refels thy judgement of him by his owne ver­dict? Concerning the multitudeIob 21.8.11. of his children, and feeling of no sorrow, what shall I say, since hee miserably mourneth in his owne behalfe, and judg­eth that hereafter hee shall become childlesse, since also hee would not hisLuk. 16.28. successors should bee fol­lowers of his owne wayes? And no marvell, for the sinner hathProv. 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 owneSanguis fratris tui clamat ad me, id est, conscientiae tulipsius criminatione constringit. Ambros. Serm. 65. execution, but the just aPsal. 84.11. & 73.24. glo­ry and crowne ofIob. 31.36. Psal. 112.6. rejoycing to himselfe. And the guerdon either of good or evill deedes is recompen­sed to them both ofSicut in his quos elegit Deus non opera, sed sides inchoat meritum, Vt 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 doe, go­verneth all things that he hath created.

BVT returne wee to the purpose, lest otherwise we may seeme to have passed by ourChapter 11. division. Because wee haveChapt. 12. already met with their opinion, who seeing certaine wicked rich men living in pleasure, honour, and authority, when most of the just live in want, and weake estate, thinke straight way thus with themselves, surely it is so now, as the Epicures say, God regardeth us not: or as the noto­riously [Page 25] mischievous route imagine, that God is igno­rant of the actions of men: or if he hath knowledge of all things that then hee is an unjust judge, seeing he suffreth the good to be pinched with penurie, the bad to be glutted with plenty. Neither was it a su­perfluous excursion, that to such their opinion, who judge them happy, seeing they thinke them­selves miserable, their owne affection secretly sug­gesting how it is with them might answer. For I suppose they would more easily give credit to them­selves, bearing in their bosomes the burden of their owne evill then to us. After the performance where­of, I make it no hard piece of worke to confute the rest. And the first assertion of them, which thinke that God hath no care of the world: as if Aristo­tle who affirmeth, that the providence of God de­scendeth downe no lower then the Moone. For what workman doth neglect the care of his worke? Who doth forsake and faile to support that which upon serious consultation hee 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 bee that these either deny God to bee their Creator, or thinke themselves to be of no bet­ter account then to be numbred among savage, and brute beasts: what may we say of them, who under this pretended injury condemne themselves? They themselves averre that God [...] specto, carefully to looke 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 ayre, the fire: and doe they thinke it an injury done to him, if the knowledge of his divine Majestie doe penetrate, and enter into the mind of man, then the which wee have nothing of more price? But theEpicurus. great Master of these mens [Page 26] profession as a belligod, drunkard, and patrone of all voluptuousnesse, the Philosophers themselves repu­ted sober doe deride. For what, shall I speake of the opinion of Aristotle, who holdeth God to bee contained in his owne bounds, and to live in a pre­script manner in his kingdome, no otherwise then the fabulous Poets have feigned, who report the world to be divided into three, to one theTo Iupiter 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 flie out into contention. In like sort therefore hee affirmeth that as God hath no care of the sea, nor of hell, no more hath hee of the earth. And how doeThe assertion of these in respect of pro­vidence, as our author laies it out, is worse. For the Poets assigne to their feigned Gods the government of the whole world in their severall regiments, w^ch these deny. If there­fore Aristotle with his schollers the Peri­pateticks doe, as is here alledged, they are doubtlesse justly to be blamed. The world to be [...] with­out beginning, and the abnegation of particular providence in God, I assure my selfe, these may be truly charged with. they them­selves exclude the Poets whom they follow?

CHAP. XIIII. God to passe by nothing, is proved by the testimonie of the Scriptures, and by the example of the Sunne, which albeit it be a creature, yet either by its light, or heate doth penetrate all things.

THat now doth follow to bee re­solved, whether, if the care of his worke hath overslipped him, whe­ther the knowledge thereof hath overslipped him likewise. There­fore he which planted the eare Psal. 94.9. Jer. 17.10. doth hee not heare? hee which formed the eye doth he not see? Hee that teacheth man know­ledge doth not hee know? The holy Prophets were not ignorant of this vaine opinion. David bringeth in such as were puffed up with pride, for what sa­vours [Page 27] so much of pride, when themselves are under the wrath of God for sinne, so to censure other sin­ners as unworthy to live, thus to breake 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 Iacob Psal. 29.7. regard. To whom the Prophet replyeth, understand Ibid. v. 8.9. yee unwise among the people: and ye fooles when will yee be wise? hee which planted the eare shall he not heare, or hee which for­med the eye doth not he consider? or hee 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 vaine? Hee which deprehends what is vaine, knowes hee not what is done, and is hee ignorant of what himselfe hath made? Can it be that the workman should not know his owne worke? Let it be but a man that sets himselfe on worke, there is nothing so secret under his hand, but he taketh notice of it, and hath no know­ledge of his worke? There is therefore somewhat of deeper profunditie in the worke then in the worke-master; and that hee hath made something above his owne reach, the worth whereof the au­thor cannot comprehend, and how it stands with his affection is hidden from the umpier? Thus much for them. But the testimonie of God himselfe is suffici­ent for us, speaking on this wise, Lord searcheth Ier. 17.10. Luk. 5.22. the reines and the heart. And that in the Gospell of the Lord Iesus, Why thinke yee evill in your Luke 6.8. hearts? For he knew that they thought evill. And the same Evangelist witnesseth afterward saying, For Iesus knew their [...]. 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 feare the discovery of them. [Page 28] But the Lord in like manner knowing their words (as it were to meete with them) hath delivered them over to darknesse. The thiefe, saith he,Iob 24.13.14.15: shall be in the night, the eye of the adulterer shall waite for the twilight, and say, no eye Es. 29.15 Woe unto them that dare seeke to hide their counsell from the Lord: for their workes are in darknesse, and they say, who seeth us? and who knoweth us? Ecclus. 23 18. shall see mee, and shall disguise his face. For every one that flieth the light loveth darknesse, being desirous to lye hid: When in truth he cannot hide himselfe from God, who hath a sight of what is done in the bottome both of the deepe, and mindes of men, neither of what alone is already past, but of what may come to passe hereaf­ter. So hee inIbid. v. 21. Ecclesiasticus in like sort, Who seeth mee, J am compassed about with darknesse, and the walles hide mee, whom need J to feare? Though when he lyeth upon his bed hee hath these thoughts, yet when he thinkes not upon it is he taken, and hee shall be put to shame, because he would not under­stand the feare of the Lord. But what is so absurd as to imagine, that any thing is hid from God: when the Sunne the minister of light penetrates even the closest places, and the force of his beames breakes 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 warme with the temperate heate of the spring? The secrets of the trees finde as well the vi­gour of heate as of cold, in so much that their rootes either wither with the cold creeping in, or waxe greene with the fostering of the Sunne. To con­clude, when the clemency of heaven smiles upon the earth, she openeth her wombe, and poureth forth all manner of fruite. If therefore the beame of the Sunne spreads forth his light over the whole earth, and cannot be shut out, but will make an inrode into the most obscure corners, notwithstanding the obstru­ctions of iron barres and thicke folding dores: how can it possibly but bee, that the incomprehensible [Page 29] splendor of the all-seeing eye of God should wind it selfe into the thoughts, and hearts of men, especi­ally they being the workes of his owne 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 powerfull then himselfe is, who made it, and such as should exceed the capacity of the maker? He hath therefore ingrafted such vertue, and power in our mindes, that himselfe when he would cannot comprehend it.

CHAP. XV. Such as bee displeased that it goeth not prosperously with the good, and very succesfully with the e­vill, the examples of Lazarus, and Paul ought to satisfie.

WEE have absolved two questions, the one that the Lord governeth the actions of men, the other that hee hath know­ledge of their wayes: and as wee sup­pose wee have not unfitly fallen upon such disputation. A third question of this sort re­maines: Why sinners doe abound in riches and wealth, doe continually banquet, being voide of griefe and mourning, but the just live in want, and are troubled with the losse either of wives, or chil­dren? Whom thatLuke 16.19. parable in the Gospell ought to satisfie, that the rich man was clothed with silke and purple, and fared deliciously every day, but the poore man full of sores gathered up the crummes that fell from his table; but after the death of them both, the poore man was in Abrahams bosome in rest, the rich man in torments. Is it not evident from hence that either rewards, or punishments doe waite [Page 30] 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 crowne bestowed upon any untill the race bee ended?2 Tim. 4.8. Paul speaketh worthily, I have fought a good fight, J have finished my course, I have kept the faith, from hence-forth is laid up for me the crowne of righteousnesse, which the Lord the just Iudge shall give to mee in that day, and not to mee only, but to all them that love his comming. Hee saith in that day not here. Here did he strive as a good champion in labours, in perils, in shipwracks, because hee knew that through many Acts 14.22. tribulations wee must enter into the kingdome of heaven. Therefore no man can receive the reward, but hee that shall strive law­fully. Neither is the victory glorious, but where bee conflictsWhereby lazy lub­bers, and full bellyes, drowned in worldly delights stand justly excluded. full of labour.

CHAPTER XVI. Making mention of the beatitude out of the Gospell, hee affirmeth labour here to receive a reward in heaven, putting downe for illustration the exam­ple of champions, and spectators.

IS not he unjust, who expecteth a reward before the combate shall be absolved? And therefore the Lord in the Gospell saith, blessed are the poore in spirit, for theirs is the kingdome of heaven. He said not blessed are the rich, but blessed are the poore. There beginneth blessednesse accor­ding to divine judgement, where humane calamity is thought to begin, Blessed are they that hunger for [Page 31] they shall be satisfied. Blessed are they that mourne, for they shall bee comforted. Blessed are the mercifull for they shall obtaine mercy. Blessed are the pure in heart, for they shall see God. Blessed are they that suffer persecution for righteousnesse sake, because theirs is the kingdome of heaven. Blessed are yee when men revile you, and persecute you, and shall say all manner of evill sayings against you for righteousnesse sake, bee glad and leape with joy, for great is your reward in heaven. He hath promised a reward to be rendred hereafter, not presently, in heaven, not in earth. Why dost thou require that in one place which is due in another? Why dost1 Cor. 9.24. [...]. Sed [...], id est, velint quasi decurso stadio ad carceres a calce revoca­ri. pre­properously call for a crowne before thou overcom­mest? why dost desire too too hastily toThe father alludeth to the custome of wrestlers, who prepa­ring for the game first annointed themselves with oyle, then 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 looke on, as yet the combatantsSolvatur 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 maist say, why doe the wicked rejoyce? why doe they ryot? why doe they not labour also with mee? Because they who have not subscribed, nor given up their names as wrestlers for the garland are not held to the bur­then of the combate. They who have not entred the lists of the race annoint not themselves with oyle, dawbe not themselves with dust. Vpon whom glo­ry resteth, upon them injury waiteth. The sweet perfumed, and the embalmed stand beholding, are re­gardlesse of the challenge, the scorching Sunne, the smothering dust, the sweat,In stemmate sunt for facinore, or in scamma­te, which was the place upon which the wrestlers strove. the showers can by no meanes indure. The Champions therefore may justly say to these, come yee, labour with us. What will bee the answer of these behol­ders, but that wee here in the meane time doe judge, but at the length if yee shall overcome, yee without us will challenge the crowne of glory? [Page 32] Wherefore such who have placed their studies in delights, in riotousnesse, robberies, gaines, honours, are rather spectators then souldiers, They reape the commoditie of them that labour, not the desert of vertue. 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 penaltie 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 Iob 21.32. In congerie mortuorum vigilabit ijskod a sha­kad, and so rendred by Arias Montanus. speaketh well, that these shall awake in the heape of the dead, because there they cannot have the sleepe of rest which hee had which rose from the dead. Doe not thou under­stand therefore as a child, doe not1 Cor. 13.11.12. speake, nor thinke as a child, neither as a child claime what belongs to riper yeares. The crowne 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 face12. to face, the portraiture it selfe of the naked truth. Then shall bee 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 diddest thou take by violence from others? Need compelled thee not, neither did po­vertie constraine thee. Did not I then give thee wealth that thou mightest have no excuse? Perhaps it was that it might bee said to the mighty; Why diddest not thou being able assist the widow, the succourlesse and such as suffered wrong? What, wast thou weake? wast thou not of power to succour? Therefore I have made thee potent that thou migh­test not use violence toward the impotent but repell their oppression; Is it not written for thee, deliver him that suffereth Eccl. 4.9. wrong? Is it not written for thee [Page 33] deliver him that suffereth wrong. Is it not written for thee, deliver the poore Psal. 82.4. and needy, save them from the hand of the ungodly? Perhaps also it may then bee 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 diddest thou deny me? why diddest thou thinke that thy deedes should not come to my knowledge? why diddest thou lay hold of my blessings, and despise my commands? To conclude thou maist take an example from Iudas the traytor, who was both an Apostle, and chosen out a­mong the twelve for the stewardship, and had the bagges of money for distribution to the poore com­mitted to him, lest he might seeme as it were one without honour, or for poverty sake to have betray­ed his Lord. And did his Lord therefore that hee 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 himselfe 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 bee ordained for Vice, praise, and recompence for Ver­tue. Let us take in hand to speake of the duties which ought to be found in youth, that the studies of good actions may grow to­gether [Page 34] with age. It is the part of the younger sort desirous to bee good, to have the feare of God before their eyes, to honour their parents, to reverence their elders, to preserve chastity, not to despise hu­mility, to love gentlenesse, and shamefastnesse. Which had, are an ornament and grace to their younger yeares. For as in ancient yeares gravitie, in manly age cheerefulnesse: so in youth modesty, and bash­fulnesse is commended as a certaine speciall proper­tie, and dowrie of nature. Jsaac fearing God, as the towardly sonne of his father, the promised, and hopefull childe yeelded honour so farre forth to his father, that rather then hee would be disobedient to his will, heGenes. 22.9. refused not death. Ioseph also when he had dreamed that the Sunne and Moone, and Stars should doe Genes. 32.9. reverence to him; yet with all se­dulitie did he obey his father: So chast was he, that he would not heare an immodest word, so humble was he, even to the undergoing of servitude, so shamefast was hee, even to flight, when hee was tempted to dishonesty, so patient was he, even to induring of imprisonment, so easily was hee brought to remit injuries, and so forgetfull of them, that hee recompenced them withGenes. 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,Genes. 39.22. then to be found unchast, and so sinnev. 9. against God. Moses Ierem. 16.37.18.20. also, and38.27. Ieremie chosen of God to declare his Oracles to the people, which they were able to have done by vertue of the grace and authority they had, under the veyle of modesty excused themselves.

CHAP. XVIII. Of the vertue ofVerecundia. modesty, which chiefly shined in the holy Mother of God, and that the gesture of the outward, very often shewes the quality of the inward man.

WHerefore faire is the face, and sweet is the grace of the vertue, modesty, which is not only seene in thy deeds, but also in thy speeches themselves, that they exceed not the meane, that they sound out nothing unseemely. For the mirrour of the mind doth for the most part illustrate it selfe in the speech; Let modesty so poise the sound of the voyce, that being strained it offend not the eare. 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 musicke, or in tuning, or composing the voyce, or lastly in fashioning sweetly the tongue in the begin­ning, and first entrance, blushing, and awfulnesse hath ever beene commendable, and much graced the pro­ceedings. In silence also it selfe wherein is the rest, and repose of other vertues, modesty beareth no small stroake. If it be thought to proceed from chil­dishnes or pride, it is accounted a reproach, if from modesty it is reputed a praise; Susanna was silent in danger, & did iudge the losse of life to be lesse then the losse of modesty, neither did she think, that the preser­vation of her weale, was to be bought with the perill of such a wracke. Shee poured out her complaint toSus. v. 41. God, to whom was ever a passage given for chastity to open her mouth, though abashed, & closed up, when shee beheld the impudent foreheads of faithlesse ac­cusers; For there is bashfulnesse in the very eyes, that a modest woman cannot looke up on men, but [Page 46] avoideth their sight. Neither is this the praise of Cha­stity only: for Modestie is the companion of shame­fastnesse, by whose society, chastitie is more secure; for shamefastnesse is a good companion for the well or­dering of chastitie: for lending her hand, and leading forward to the preventing of the first, and most fear­full assaults, suffereth not chastity to be insnared. This is that which in her entrance into knowledge is chief­ly commended to the readers in the Mother of our Lord, and it is laid downe there, as a rich testimonie how worthy shee was to be chosen, and advanced to so high an honour, that being in secret, solitary in herLuk. 1.20. chamber, and saluted by an Angell, shee held her peace, and againe, that shee wasv. 29.30. moved with his comming in unto her, because the countenance of a virgin is troubled at the sight of the male sex, especi­ally of a stranger. Therefore although shee were humble, and curteous, yet for modestie sake hee sa­luting her, shee saluted him not, nor rendred him againe any answer, untill shee had knowledge of her conception by the Holy Ghost, and that to this end that shee might learne in silence, the divine qualitie of the fruite of her wombe, and lest by her speech shee might happily some way gaine­say the voyce of the Angell. In prayer also it selfe modesty doth much please, and doth procure much grace with our GOD. Did not this preferre theLuke 18.15. Publican, and commend him which durst not lift up his eyes to heaven? Vt vocabula corum defamata, & defor­mia cum ipsis videren­tur, Gellius. Therefore hee is more justi­fied, and that in the judgement of the Lord, then the Pharisee, whom presumption fouly deformed, and justly defamed: Wherefore let us pray in the sincerity of a meeke, and quiet spirit, which is a thing in the sight of God much set by, as1 Pet. 3.8. Peter saith: Great therefore is modesty, which also, when it is more remisse in her right, usurping no­thing to her selfe, challenging nothing, and more [Page 47] contract, bounding her selfe within her owne power is rich and powerfull with GOD, with whom no man is freely rich. ModestyDives est modestia quia portio Dei est. is rich, because the Lords portion. Paul hath commanded prayer to bee brought to GOD in1 Cor. 7.5. [...] Sobrietas quae in Christianis per­petua est, debet species esse jejunij. Calv. modesty and so­briety. Hee will have this to bee first, and the fore­runner of prayer, that the supplication of a sinner bee not in ostentation, but spread over with the vaile of shamefastnesse, looke how much more modesty it bringeth in through the remembrance of sinne, so much more plenty of favour doth it demerit. Modestie likewise is to bee observed in the motion of the body, gesture, and gate. For the disposition of the mind is seene 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. Yee may remember (my sonnes) a certaine friend, when hee seemed to commend himselfe for his sedulity in duties, for this only cause notwithstan­ding, not to have beene received by mee into the Clergie, for that hee carried himselfe very unseem­ly in his gesture; Yee may remember also another, whom when I found to bee already admitted, I commanded never to goe before mee, because with the stroake of his insolent gate hee much wounded mine eyes And this I speake, because when after an offence hee was restored to his office, against this only I toooke 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 trecherie of their mind demonstrate. For one of them in the time of infestation of the Arrian heresie for­sooke the faith, the other lest hee should bee called [Page 38] into question to the losse of his money, which hee much desired to keepe, denied himselfe to bee a priest after our profession. The image of lightnesse appeared in their gate, and a certaine picture of runnagate scoffers. There bee some which by walking leasurely, and stately, imitating the gesture of stage-players, and as it were cer­taine Pageants, and shewes represented in pompe, and triumph, that as oft as they steppe forward, seeme to keepe certaine measures. Neither doe I thinke it fit to walke hastily, unlesse when some cause of danger, or just necessitie shall require. For wee see such as goe apace being constrained, to pant, and blow, to wring, and wrest their mouthes, and disguise their countenances; to whom if there bee wanting a cause of just festination, it is a wart in the face of our conversation, and of just offence. I speake not of those, which use properation very seldome, and also in the forenamed respects: but of such, with whom by daily, and continuall cu­stome it is turned into an habite, and another nature. I allow not therefore in those that they should bee as the portraiture, and shape of statues, nor in these that they should bee as ruines of things shaken, and shattered in peeces. There is be­side these a manner of gate, which is approved, wherein namely there is the semblance of autho­rity, the weight of gravitie, the steppe of tranquillitie: but so if studie for the attaining, and affectation bee 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 it selfe frame, and fashion our motion. If there bee any errour in nature, let industry correct it: admit there be want of due skill to correct, yet faile not by some meanes or other to correct, and redresse the fault. If wee looke [Page 39] more throughly into these things how ought wee to beware, and that much more, lest any unseemely thing proceed out of our mouthes? For this grie­vously delfileth a man; For meate defileth not a man but unjust obtrectation, and obscenity of words. Hereof even the vulgar sort themselves are asha­med.

Concerning the duty that wee treate of, or be­longing to our function of teaching, there is no word that falleth dishonestly, or disorderly from us, but it causeth blushing. Nay wee ought not our selves only to utter nothing uncomely, but with Ioseph not once to lend our eare to the same, or to whatsoever is unsavoury, who lest hee might heare somewhat incongruent to his owne modesty fled, leaving his garment behind him; Because hee that delights to heare, provokes another to speake: wee are to understand likewise that what is obscene brin­geth much shame. But to observe, if any such thing falleth out by chance, how much horrour distresseth? what therefore wee dislike in others, can wee possi­ble conceive a liking of in our selves? Nature it selfe teacheth no lesse, 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 bee comely for sight, in which the toppe and excellency of the workmanship pla­ced as it were in a tower, both the sweetnesse of the forme, and the beauty of the countenance might shine forth, and the use of exercise might bee more ready, shee hath left obvious and open. But those in whom there must bee an yeelding to natu­rall necessitie, that they might not exhibite their de­formed spectacle, shee hath partly corrected, and obscured in the body it selfe, and hath partly advi­sed, and perswaded to cover. Is not therefore na­ture it selfe the mistresse of modesty? After whose [Page 40] example the modesty of men (whichModestiae Etymologia est à modo scientiae ejus quod deceat. I sup­pose to have beene denominated from the man­ner of the knowledge of things as might best beseeme) what it hath found hidden in this fa­bricke of our body, it hath shadowed, and co­vered, as that dore in the Arke made over­thwart the same commanded to just Noe Genes. 6.16. in the patterne, in the which is signified either the type of the Church, or proportion f our bo­dyes, and therein that, by the which, as by a dore, the refuse of the meates are cast out. Therefore the Master builder of all things, and Lady nature it selfe hath so provided for our modest carriage, hath so preserved that comelinesse, and honesty in our bo­dy, that hee might remove behind the backe, as it were, the chanells of the scouring of the streetes, the emptying, and venting of our pipes, and might turne them out of the way from the sight of our eyes, lest the purging thereof might offend, and annoy them, whereof the Apostle worthily;1 Cor. 12.23. Those members of the body which seeme to bee most feeble, are most necessary, and upon those members of the body, which wee thinke most unhonest put wee more honesty on, and our uncome­ly parts have more comelinesse on. For industry imitating nature brought more grace. But it is not here to be pretermitted, that wee doe not only hide from the eyes, but doe not so much as once call the uncomely parts by their names. Moreover, if they chance to bee discovered, our faces are covered with shame, and if any doe it of purpose, 'tis accounted impudencie. Whence Cham the sonne of Noah is much blamed, hee seeing his father naked derided him: but his bre­thren much commended, hee incurred a curse, and that deservedly, they a benediction, because they cast a garment upon him. It was an ancient cu­stome [Page 41] both in the city of Rome, and in other ci­ties, that sonnes of ripe age, and sonnes in law should not presume to enter into bathes 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 farre as they can, doe cover themselves, and for this cause, when for the rest it is not greatly materiall, that this portion might the rather bee kept secret; The Priests of old put on linnen breechesExod. 24.48. reaching from the loynes to the thighes to cover their nakednesse. Aaron and his sonnes were commanded of the Lord to have them when they entred into the Tabernacle of the Congregation, and when they came to the Altar to minister; the reason withall and danger is added, if they neglected the same, that they should commit iniquitie, and so die. Which constitution some of our order are reported at this day to observe: but the most expound it after a spirituall manner, as a caution for modestie, and custodie for cha­stitie.

CHAPTER XIX. The fellowship of the intemperate, and the society of women to be avoided.

MOdesty truly hath her rockes, not which shee her selfe bringeth in, but upon which shee runneth, if we fall into the company of the intempe­rate, which under the shew of plea­santnesse poure poison into the good, these if they bee daily with us, especially at repast, play, and pastime, they weaken that manly gravity. Let us take heed therefore, lest while wee give re­laxation to the mind, wee dissolve the harmony and comfort of good workes. For use doth easily bring nature to her bent, whence I thinke it wisely to ac­cord to ecclesiasticall affaires, especially to the offi­ces of Ministers to decline the banquets of strangers. Better it is that yee your selves of that ranke bee hospitall to them, that so by that cautelousnesse no place be left to reproch. The repasts, and ordinaries of strangers are their places, and meetings where they conferre of businesse, where also it will ap­peare how they stand affected to their appetite, and where weaknesse, and want of moderation will soone bewray, and discover it selfe. Tales creeping in of the world, and voluptuousnesse, thou canst not shut thy eares against them, to forbid them is accoun­ted pride. Cuppes also creeping in otherwise then thou wouldest thou runnest into scandall; Is it not better, and easier for thee to excuse thy selfe once at thine owne, then oftentimes at other mens tables? Howsoever thou risest sober, yet thy presence ought to bee condemned, by reason of another mans fault. There is no need for the younger sort to repaire to [Page 43] the houses of widowes, and virgins unlesse it bee for visitation sake, and this when they doe they shall need to bee accompanied with the Bishop, or if the cause be more important with some of the ancients of the ministery, why should wee give occasion to secular men to speake evill of us? Those often visi­tations why should they bee of such great authority? what if any of those younger have committed a slip? why shouldest thou endure the blame of anothers fault? How many strong, and worthy men have beene deceived with the baite of sinne? How many have not given way to errour, yet have given way to suspition? Why dost not thou rather bestow thy times of vacancy from ecclesiastical imployments up­on reading? why dost thou not goe to see, and visit Christ againe, and againe? why dost thou not heare him? wee speake to him when wee pray, we heare him when wee reade the divine oracles. What have wee to doe with other folkes houses? There is one house which receiveth us all. If there bee any that requireth ought of us, let them rather come to us then expect that we should come to them, what have we to doe with fables? our ministry belongeth to the altar of Christ, to be obsequious to men per­taines not to us, that wee have received, for this wee have no warrant; It becomes us to be humble, meek, curteous, grave, patient, to keepe a measure, and moderation in all things; that our silent countenance no lesse then our speech may evidence the unblamea­blenesse of our conversation.

CHAP. XX. Of repressing anger in thy selfe, and mitigating it in others.

LET anger be taken heed of, or if it cannot bee ta­ken heed of and pre­vented, let it bee restrai­ned and bridled. For an­gerMala lex peccati in­dignatio, Erasmi editio Romana verò, Mala il­lex peccati indignatio. Melius autem ut vide­tur illix. is an ill inveigler to sinne, which so trou­bleth the mind, that it lea­veth no place to reason. The first thing therefore is if it may bee done, that the tranquillitie of man­ners by a certaine prefixed custome ruling over the affections, may bee turned into nature. More­over because motion, and passion is so infixed in nature and manners, that it cannot bee pulled up, and utterly abolished, if it may bee fore­seene, let it beeopprimatur ratione. oppressed by reason. But if thy mind bee preoccupated, and forestalled of in­dignation before it could bee foreseene, and preven­ted by counsell, that is, it might not bee indangered, meditate how thou maist overcome the motion of thy mind, how thou maist temper, and moderate thine anger.Ne vel ulcisci appe­tas, saltem judicandi po­testatem Deo permitte, Calv. That is, sup­presse 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, giveRom. 12.19. ten­ding to revenge, com­mit it to God, to whom revenge belon­geth. place to it. Iacob after a godly manner gave place to hisGenes. 27.44. brothers wrath, and be­ing instructed by the counsell of his motherRebecca according to our author, signifieth patience, but it see­meth to bee derived from Rabak pingue fa­cere, and so by conse­quence, that which is here implyed, because where there is leannes, there lightly is pensive­nes, and impatience, where fatnesse & ful­nesse, a contrary dis­position. Re­becca, that is, of patience, chose rather to absent him­selfe, and bee a stranger, then to stirre up his indigna­tion, and then to returne, when hee should thinke it to be asswaged. And therefore hee found so great [Page 45] favour with God. Further, by how muchGenes. 33.3. obser­vance, and obeysance, by how many great gifts did hee reconcile his brother to him, insomuch that he re­membred the satisfaction now tendered him, and remembred not the benediction before taken from him? Therefore if anger shall prevent, and forestall thy mind, and seaze 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 pervers­nesse compell thee to indignation, if thou canst not mitigate thy mind, represse thy tongue. For so it isPsal. 34.13. 1 Pet. 3.11. written, keepe thy tongue and thy lippes, that they speake no guile; and afterward, seeke peace, and follow after it. See that peace of holyGenes. 31.44. Iacob, with the which first appease thy mind: If thou shalt not prevaile, lay thy raines upon thy tongue, after­ward let not passe the desire of reconciliation. These things used by us, the Orators of the world have put in their bookes; But the credit of such moderation is his which first spake 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 lesse then not to be moved at all. The one belongs to us, the other is of a naturall instinct. Those harmelesse motions are in children, who are more ready to shew kindnesse, then bitternesse. And if children bee soone moved to indignation betweene themselves, yet they are easily pacified, and their love refle­cteth backe backe upon each other with greater sweetnesse. They are utterly to seeke how to deale subtily, and craftily one with another. By no meanes contemne not yee these children of whom he saith,Math. 18.3. Except ye be converted, and become as little children ye shal not enter into the kingdome of heaven. [Page 46] Therefore also the Lord himselfe that is the vertue, and power of God, as a childe, when hee was 1 Pet. 2.23. re­uiled, hee reviled not againe; when hee was smitten, smote not againe. Set downe therefore before hand this resolution with thy selfe, 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 rendred by others, keepe thou thy place, preserve thou the simplicity, and purity of thine owne 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 breake forth? The Gentiles re­port as they are wont, in the highest stile to com­mend their owne vertues, the saying of Architas the Tarentine Philosopher to his servant keeping his farme, 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 forbeare words then blowes) rea­dy prepared, and exceedingly incensed to revenge the wrongs of Nabal? Whence wee observe, that wee ought not only to yeeld to such intercessions, as come in seasonably in the nicke of our attempts, but to be delighted in them with gladnesse of heart. But for feare was he delighted with her interposition, that he blessed it, and was forthwith called back from his bloudy designe, hePsal. 55.3. said of his enemies, they have brought iniquity upon mee, and furiously hated mee, yet being thus turmoiled will yee heare what hee resolved, O Ibid. v. 6. that I had wings like a dove, then would I flie away and rest. His enemies pro­voked him to wrath, hee sought to be at rest; when hee came to advise in this cause, be angry, Psal. 4.4. said he, and sinne not. The master of morality, which well [Page 47] knew the naturall affections to bee bowed rather by way of doctrine, then to be pulled up by the rootes giveth naturall precepts. Bee 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 yee ought to bee angry; For it cannot possibly bee, but that wee should bee moved with the indignity of things; otherwise it is indeed no vertue, but too much slacknesse, and remis­nesse. Bee angry therefore, so that yee abstaine from sinne, or so if yee bee angry, sinne not, but overcome anger with reason: truly thus if yee be angry, be an­gry with your selves, because yee have beene moved, and yee shall not sinne. For he which is angry with himselfe, because he hath beene so quickly stirred up to indignation, he desisteth to bee angry with ano­ther. He that would have it appeare, and be appro­ved of by the world, that his anger is just, is the more inflamed therewith, and thereby through the heate of his spirit falleth the sooner to transgresse. Hee is better therefore according to Salomon, Prov. 16.32. that conteineth his anger, then hee that winneth a city, because anger also deceiveth the strong. Wherefore wee ought to take heed, lest wee first fall into per­turbations before reason compose our mindes. For the most part, either anger or griefe, or the feare 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 bee made tractable and gentle.

CHAP. XXI. Of the cogitations, the appetite, and comelinesse of speech in talking and arguing.

THere bee 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, andEmolere. and boult out the truth: the appetite stirreth, driveth forward to some action. Therefore generally in their owne nature it selfe, both the thoughts doe infuse the tranquillity of pa­cification, and the appetite doth shake, and shove forward the motion of doing. Let us therefore bee so informed, that the thought of good things may en­ter upon the mind, but the appetite let it obey reason, if wee would doe our true intent to keepe a deco­rum, lest our affection set upon some thing averse thereunto doe exclude reason, and doe not permit it to examine what belongeth to honestie. And be­cause for the preservation of that which is comely wee said before, this to bee very requisite, to know what ought to be the meane to bee 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 colloquie, 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 calme, full of benevo­lence, and grace, and free from all contumelie. Let pertinacious, and obstinate contention in familiar [Page 49] speech be farre removed; for this, rather stirres up vaine questions then brings any profit. Let reasoning bee without anger, let there bee pleasantnesse of dis­course without bitternesse, admonition without roughnesse, 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 counsell: so also it is meet in speech to keepe that forme that neither anger be stir­red up, nor hatred, nor that wee expresse any token of our unlawfull desire, or businesse. Let therefore such our speech be specially of the Scriptures. For what ought wee rather to speake 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 continen­cie, of the disquisition of justice, of an exhortation concerning diligence, not one alwayes, 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 bee prosecuted: neither such as may be too prolix, neither such as may be suddenly interrupted, lest so it might leave behind it loathsomenesse, or should bewray slothfulnesse or negligence. Let the forme of the speech it selfe for the better expression and ornament of the matter be simple, cleare, and manifest, full of grauitie and weight, not of affectate elegancy, but yet not without all grace, and neatnesse.

CHAPTER XXII. Jests which Philosophers place among Offices, are wholly to bee removed from the Church.

SEcular men give many precepts concerning the manner, and forme of speech, which I judge rather to bee better pretermitted, and passed by: as for example, concer­ning the discipline of jesting. ForHonesta ioco & sua­via sint. Eras. Edit. for joca Edit. Rom. though jests sometimes bee ho­nest and pleasant: notwithstanding they abhorre, and dissent 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, turne the gravity of a more important end to sporting, toying, and trifling, to loosenesse and liber­ty of stile, Woe to you that laugh, for ye shall weepe, saith theLuke 6.2. Lord: and doe we require matter of laugh­ter, that laughing here we mayColligitur ex antithesi. weepe hereafter? I deeme not only profuse and lavish, but all sorts of sportings, and jestings in Christian speech to bee de­clined: and yet the speech not to be uncomely, being full of grace and sweetnesse. But concerning the voice, I thinke that which is simple, naturall, pure, of it selfe, not borrowing any way to be sufficient, but that which is sounding and singing to bee inherent in nature, not to bee obtained by industry. For the manner of pronunciation therefore, as an helpe here­unto, let it bee distinct, and full of manly pith, that so it may not resemble a clownish and rusticall sound, nor affect a scenicall kind of vaine, but a mysticall, and divine harmony.

CHAP. XXIII. Of three things which are necessarily observed in a practicall life, and that it is convenient for the appetite to give place to reason.

COncerning the forme 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 bee observed, one that there bee not reluctancy betweene the appetite and reason. For, in this alone our dutyes are made answerable to that which is comely. For if our ap­petite doe obey reason, that which is seemely in all duties may be preserved. 2.2. The industrie ought to bee proportionable to the subject. Another is, that we doe not undertake any matter with greater, or lesse care then is requisite, or being small wee doe not make much gaines about it, or being great, wee doe not in­tervalew it in our diligence. 3.3. Moderation ought to bee 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, wee must not lightly passe by them, but deale 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 imployment, in the other to the order and time. The place of the bountifull dealing of God toward the forme of the person of man, which is accounted his beauty: and a contemplation of dignity lyeth vacant here with us. The order of things, and opportunity of times now followeth. In respect whereof wee are to discusse three questions all to this one head, whether we may truly teach that in any of the Saints all things were consummate, and [Page 52] done in that fulnesse and perfection as is required? First of all therefore Abraham himselfe the father of the faithfull being informed and instructed about the mysterie of future succession, and commanded to depart out of his owne Genes. 12.1. countrey and kinred; and from his fathers house, was hee not bound in affecti­on through the multiplicity of his acquaintance, friends and affinity: yet notwithstanding did hee not bring his appetite under the obedience, and command of reason? For whom would not the favour and affection of countrey, kinred, and of his owne house delight? Even him therefore did the sweetnesse of these sometimes mollifie, but so that the considerati­on of the heavenly power, and remuneration eter­nall moved more, did hee not consider his wife to be weake for the undertaking of labour, tender for the bearing of injuries, comely to provoke the insolent, and not to bee conducted forth without great dan­ger? and yet did hee not upon better consideration choose to prevent the Lords purpose by such excu­ses, and pretences? Moreover, when he went down into Egypt, hee admonished her that shee should say thatGen. 12.13. shee was his sister, and not his wife. Marke of how great force his appetite was? Hee feared his wives chastity, he feared his owne safety, hee suspected the inordinate lusts of the Egyptians: yet reason led him out ro doe that devotion. For he considered that hee being under the favour of God, hee might be safer wheresoever hee was: but the Lord being displeased, hee would bee in safety no where, no not in his owne house. Reason therefore overcame his appetite, and made him obedient. His nephew being taken by the enemy hee was not terri­fied, neither was hee troubled with the many ar­mies of so many and mighty Kings, but renewed the warres, and when he had enjoyed theGen, 14.23. victory re­fused part of the spoyles, which hee himselfe had [Page 53] recovered. In the promised seed hee respected not the deadnesse of his owne body, nor of his wives wombe, and that hee was now almost an hundred yeares old, yet beyond the use, and helpe of nature hee blessed God. Observe how all things doe ac­cord to the point. His appetite was not defective, but strugled, and strived with him for the dominion, but was suppressed. He was of a right judgement in the managing of affaires, hee was able to estimate things truly, and to discerne betweene those of im­portance, and of lesse consequence. In his businesse hee used moderation, and due order, tooke the op­portunity of time for every action, and in his words he kept weight and measure. For faith, hee was the first, and is for justice, the chiefest in battell, valiant inGen. 15.22.23. victory, not greedy of gaine, in his house hospi­tall, toward hisVxori sedulus: sedulus verò is dicitur, qui teste Donato & Nonnio, sine dolo & instanter in­tentus. spouse specially and truly respe­ctive. His holy nephew Iacob likewise delighting himselfe in piety, liked to live at home in holy secu­rity under the wings of his godly parents, but his mother was desirous hee should sojourne abroad thereby to give way to his brothers wrath. Her whol­some counsell overcame his appetite of securing him­selfe there, and made him trie his hazard else-where; And so became he an exul from his home, and place of birth, and an alient from his parents; Yet where­soever and whatsoever hee was, hee neglected not convenient measure, and opportunity in his affaires,O bestiall basenesse when piety giveth place to the appetite the spirit to the flesh, the soule to the body, where heaven is sold for a little earthly content, eternity for that is momentary. hee was received home to his parents. That the one draw thereunto by the fulnesse of dayes might give him the blessing of obedience, the other might hang over him in her pious affection; Hee was preferred before his brother, even in his owne judgement, when hee yeelded him food for the satisfaction of his immoderate appetite, delighted was hee with food according to nature, but condescended accor­ding to piety to what was sought after. A faithfull [Page 54] pastor was this Iacob to his masters flocke, a diligent sonne-in-law, to a degenerating father-in-law, quick at labour, sparing in diet, forward in giving satisfa­ction, large, and liberall in recompence and reward. To conclude by this moderation hee so mitigated his brothers displeasure, that whose anger he so much feared at the first, in the end hee procured his favour. What shall I say of Ioseph, who though hee had a desire of liberty, yet was content to subject him­selfe to the necessity of servitude? Therein how did hee humble himselfe, how constant was hee in a ver­tuous 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 affaires with commen­dation? how in his wisdome did hee dispence with the times untill fittest opportunity might bee taken for the execution of his office of justice, and untill equity might have best entrance among the people? According to this patterne Job also walked unblame­ably both in prosperity, and adversity, was a man of admirable patience, carried a thankfull heart to God, and was in great acceptation with him: and yet was vexed and molested on every side outwardly: how­beit inwardly not without speciall comfort. David likewise was a man of warre, and worth in fighting the Lords battels, in distresse of singular patience, ru­ling peaceably in Ierusalem, in victory mercifull, so much grieved, and cast downe for his sinnes, as no man the like, in his old age provident for his poste­rity, hee observed so the moderation of things, the changes of times according to the comely sounds of severall ages, that hee may seeme to me no idle in his kind of living, then in his suavity of singing excel­lently, sweetly tohave poured out an immortall song of his owne demerits, to the honour of Gods great Name, and as a plat-forme of piety to us, was there [Page 55] any duty therefore belonging to the principall ver­tues following wanting in these men? Prudence hath the first place, and confisteth in searching out of the truth, and conteyneth in it this property to in­fuse a desire to attaine daily a greater measure of knowledge. The second place hath justice, which rendreth to every one his owne, doth not challenge that which pertaineth to another, neglecteth its own proper profit to preferre common equity. The third, fortitude which both in affaires of war for the great­nesse of an high and noble courage, and also at home, and againe in the strength of the body doth beare 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 foure Cardinal vertues were eminent in no meane, but in an high degree toward perfecti­on in our fathers.

TThese foure vertues, may some man say, ought therefore to be put in the first place, because all kind of duties doe arise from them, and doe therefore also beare the name of the primarie, and chiefest. But this is the speciall worke of art, first to define what Office is, then afterward to di­vide, and distribute into parts: the one wee have observed, in the other wee passe by art, and propose to our selves the example of our ancestors, which neither bring obscurity to the understanding, nor need subtletie in the handling of them. In the lives there­fore [Page 56] of our ancestors let there bee a looking-glasse of discipline, not a commentary of craftinesse, the reve­rence of imitation, not the quilets of disputation. First of all therefore there was in holy Abraham prudence; For of him theGenes. 15.6. Scripture saith, A­braham beleeved God, and it was imputed to him for righteousnesse. For no man is prudent, that is ignorant of God.Psal. 45.1. Psal. 111.10. Eccles. 1.15. Prov. 9.10. The foole hath said there is no God, not the wise man; For how is hee a wise man that inquireth not after his Maker, which saith, to a stone, thou art my Father; which saith to the divell, as the Maniche doth, thou art my Founder? How can he bee wise, that with the Arrian, had rather have an imperfect, and degenerate author, then a true, and perfect? how can hee be wise, that with Marcion and Eunomius, striveth rather to have an evill god for his god, then a good? How can hee be wise that feareth not his God? for the Prov. 1.7. Prov. 3.21. & 4.21. beginning of wisdome is the feare of God; and else-where wee reade, the wise depart not from the word of his mouth, but observe his divine wisdome and counsell, according to the advertisement there given in the consultations of their hearts. And concerning Abra­ham the father of the faithfull, the Scripture in say­ing, his faith was imputed to him for righteousnesse, doth therewith all bring the grace of anothers ver­tue for his reliefe. Our writers defining wisdome, say that it consisteth in the knowledge of the truth, not of that truth which humane braine produceth, but of that which descendeth from above, where­with Abraham, David, Solomon, long before any Philosopher did beate his head about it, were indued. Justice is a vertue 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 hee possesseth, hee hath Psal. 112.9. v. 5. dispersed abroad, and gi­ven to the poore, his righteousnesse endureth for [Page 57] ever, the righteous is pittifull and lendeth. To the wise, and just, there is a whole world of wealth. The just hath all things in common as his owne, his owne is common for all men. ‘The just man accuseth himselfe before hee accuseth others. For hee is just which neither spareth himselfe, nor suffereth his se­cret sinnes to lye hid.’ See how just Abraham was, in hia old age, hee received a sonne by promise,Abraham had not been just, if when the Lord required his sonne for a sacrifice hee had de­nied him to him. the Lord requiring him againe, hee denyed him not for a sacrifice, though his only sonne.

Observe here all the foure Cardinall vertues, even in this one deed. It was the part of wisdome to be­leeve, neither to preferre the love of his sonne be­fore his precept that commanded him againe for a sacrifice to himselfe. It was justice to render againe what he had received. It was fortitude to restraine, and suppresse 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 bee, there being no oblation in sight, here­in was his fathers affection tryed, but not overcome. The sonne repeated againe and againe, the appellati­on of a father, and therby did prick the bowels of his fatherly compassion, but yet did not diminish his ho­ly devotion. His temperance is no lesse to bee com­mended; For in this renowned action hee kept him­selfe within the limit of piety, and due order, not casting off naturall affection, nor being distempered in himselfe, nor disturbed in his proceeding to execu­tion. While he carrieth things needfull for sacrifice, provideth wood, kindleth the fire, bindeth his sonne, draweth out his sword; by thisSee how much our author attributeth to order, proveth with­all, that hee 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) vp filium reservaret. order of tendring his oblation observed, hee reserveth his sonne, where was more wisdome then in holy Iacob, who saw God face to face, andHere is meruit a­gaine, but against this see Iacobs owne con­fession. obtained the blessing, and that honourable title of Israel? who more just then hee, who when hee had gotten much riches, divided [Page 58] them with his brother by way of voluntary donati­on, and gift? who more valiant, when he feared not to combate with God himselfe? what greater argu­ment of modesty and temperance, then when he de­ferred the cause of hisGenes. 34.30. & 49.5.6.7. To passe by an injurie living among enemies Iacobs wisdome. 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 amiddest his enemies to provide for his peace, and safety by yeelding, then to pull up­on him their hatred and malice, by refusing what was proposed? Noah with what wisdome was hee indued, who at the appointment of God, framed an Arke 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 surviver, 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 himselfe and his owne good? How full of fortitude and va­lour was he, that he overcame the flood? how tem­perate was he that hee endured the flood, that hee well discerned when hee 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 returne, and when hee was to take fit occasion to goeNamely upon the Lords approbation neither untill his ex­presse warrant or mandate came. Gen. 8.19. out?

CHAP. XXV. What is to bee observed in searching out the truth.

THerefore they touch upon this in searching the truth, that comeli­nes to be kept, which is exactly to require what the truth is, and not to bring in in-stead of it falshood, and not to involve it in obscuri­ty, neither to possesse the minde with superfluous, intricate, and doubtfull matters. What is so unseemly a thing as to worship wood, and stone, the workmanship of their owne hands? What is so wrapped up in darknesse as some deepe questions in Astronomie, and Geometry, which they allow of, namely to measure the spaces of the pro­found ayre, to number the heaven with the starres, the sea with the lands thereof, to leaveIsa. 8..20. the cause of salvation, and seeke occasion of errour? Did not Moses, who was learned in all the wisdome of the E­gyptians, make triall of the same? For hee judgeth it, whatsoever it was in the estimation of the world, meere folly and madnesse, and the time spent about it utterly lost, and for that cause his mind being averse from it, hee sought God with a pureHebr. 4.13. affection, which made a way to the sight, conference, and au­dience that the Lord afterward vouchsafed him. Who was, or could bee more wise then hee, whom God taught, by whom as by a noble instrument, was made voide all the wisdome of the Egyptians, and all their sciences, the secret, but powerfull vertue of the finger of the Almighty working with him? Hee tooke not things unknowne for knowne, neither did rashly assent thereunto. Which two, those men who [Page 60] say that even according to nature and honesty, they ought specially to bee avoided; when they adore stones, seeke helpe of images, which understand not, doe notwithstanding in their judgement nothing either against nature, or against honesty. Wherefore how much more noble, and eminent a vertue wis­dome is: so much the more earnestly ought wee to strive to attaine unto it. Therefore that we may nei­ther thinke, nor doe any thing against nature, that we may commit nothing unseemly, or undecent, wee 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 excell 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 becke, and to whom we must know that wee are to render account of our actions. Neither is any thing more available to the leading of an honest life, then to beleeve that hee shall bee our Judge hereafter, whom nothing, bee it never so secret, can deceive, nothing uncleane, un­comely, dishonestly, disorderly carried, can doe other then offend, nothing vertuous, decent, honest, put in due order, or place can doe other but please, and de­light; wherefore it is ingrafted 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 excell this way is ac­knowledged by all men to bee a matter of the grea­test worth, but such as few atcheive, and they of that ranke only which bestow no small labour in re­volving their thoughts, in examining their consultati­ons, that they might approch by theirTit. 2.12. well-doing to that estate to live blessedly, and honestly. For, not every one that saith, Lord, Math. 7.21. Lord, shall enter into the [Page 61] kingdome of heaven, but hee which shall doe the things which I command. So teacheth our best Ma­ster. For the study of knowledge without follow­ing the same in our practise, ILuke 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 ingage.

CHAP. XXVI. That the foure Cardinall Vertues are so linked to­gether in one chaine, that they cannot bee devided the one from the other.

THe first fountaine therefore of Office is Prudence.Tullius lib. 1. de origine honesti ex quatuor fon­tibus. For what is so compleat in office and duty, as to bring and beare af­fection, and reverence to the Fountaine, and immediate author. The which Foun­taine notwithstanding is derived into the residue of the vertues. For neither can justice bee without prudence, for to examine what thing is just, what unjust, is no small prudence: A great errour may a­rise in them both without due examination, and the spirit of rightly discerning. For hee that judgeth what is just to bee unjust, or what is unjust to bee just, shall bee Prov. 17.15. execrable with God, Doth Salomon say, the foolish Prov. 1.25. Vt quid justiciae abun­dant imprudentis? would none of my counsell? when yet their wayes are right in their owne eyes, yea abound in Prov. 26.16. & 12.15. Eccles. 7.18.19. justice. Neither againe is prudence without justice: For piety toward God is theProv. 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 vertues. But the piety of justice is [Page 61] first toward God, secondly toward our countrey and parents, and moreouer toward all, being it selfe also according to the chiefe rule of nature; For from our infancy when sense begins first to bee infused, wee love life as that gift of God, we love our countrey, our parents, our equals; likewise to whom wee de­sire to bee linked in society. Hence proceedeth cha­rity, which not seeking her owne things preferreth others before her selfe, and this to doe, is the princi­pall worke of justice. It is a thing likewise ingraf­ted in all living creatures, first to seeke their owne safety, to beware what may hurt, to desire what may profit; As food, as their couches, whereby they may defend themselves from dangers, showres, the Sun which is part of wisdome. Adde hereunto that all kindes of living creatures by a naturall instinct flocke together, first to those of their owne kind, then next to those of another kind, as wee see kine with their heards, horses with their droves, especially like with their like to be delighted. Stagges also to be joyned with Stagges, and for the most part with men. Now concerning the desire of procreation, and of-spring, as also the love of generation, what shall I say? for in this there is a speciall forme of justice. It is mani­fest therefore both these, and other vertues to have a neere affinity betweene them. For both fortitude, which either in warre doth preserve our countrey from the Barbarians, or at home doth defend the weake, or our fellowes from robbers is full of ju­stice; and to know with what counsell it may defend and helpe, to take also the opportunity of time, and place, it is the part of prudence, and modesty; and temperance it selfe without prudence cannot under­stand what the meane is, cannot know what oppor­tunity is; and to give according to measure belong­eth to justice. And in all these magnanimity is ne­cessary and a certaine fortitude of the minde, and for [Page 63] the most part of the body, that every one may ful­fill 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 bee excluded by us, but the third to be borrowed from us.

IUstice therefore is referred to the society, and comunity of mankind. The forme 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 goodnesse. But the very first office it selfe of justice in the account of the Philosophers, is excluded with us. For they say, that to bee the first forme of ju­stice that no man hurt any unlesse provoked by inju­ry, which is made voide by authority of the Gospell. For the Scripture willeth that the Spirit of the Sonne of man be in us, which came to conferre grace, not to inferre injury. Moreover, they thought such to bee the forme of justice, that every one should e­steeme of things common, that is, publike, as pub­like, and of things private as his owne. Neither is this according to nature; For nature doth poure out all things to all men in common. For so God com­manded all things to be ingendred, that the feeding of earth might bee common to all, and therefore there might be a certaine common possession of all. Nature therefore hath ingendred a common usurpation, and [Page 64] possession a private right, wherein they say it hath pleased the Stoicks to resolve all things begotten in the earth to bee created for the use of man, but men to bee 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,Genes. 1.26. Let us make man in our image, according to our likenesse, and let them rule over the fish of the sea, and over the foule of the heaven, and over the beasts, and over all the earth, and over every thing that creep­eth, and moveth upon the earth. AndPsal. 8.6. David saith, thou hast put all things in subjection under his feet, all sheepe and oxen, the beasts of the field, the foules of the ayre, the fishes of the sea. Therefore they have learned of our writers all things to bee subject to man, and for that cause thought they were created for mans sake; wee find also in the bookes of Moses, man to bee created for the sake of man, as when the Lord saithGen. 2.18. it is not good for man to bee alone, let us make him a helper like to himselfe; wherefore a woman is given to a man for a helpe, that shee might bring forth children, that man might bee an helpe to man. Moreover before the woman was formed, it was saidGen. 2.20. of Adam that there was found no helpe meete for him. For man could have no helpe, but of man. For of all the living creatures there was none like man, and that wee may speake absolutely, there was no helpe found meete for him. Therefore the woman-kind was expected to bee an helper, where­fore according to the will of God, or the conjunction of nature we ought mutually to bee an helpe one to another, to strive in duties, and as it were to place all commodities in the middest, and that I may use the word of the Scripture to bring helpe one to another; either by care or duty, or money, or labours, or some way that the grace, and favour of society might bee [Page 65] increased betweene us, neither either of us might bee revoked from his office, no not for the terrour of danger, but each of us might account all as his owne, as well adversity, as prosperity. Furthermore holy Moses feared not to undertake grievous warres for the people, and of-spring of his progenitors. Nei­ther feared hee the strength of that potent King, nei­ther feares he the fiercenesse of his barbarous cruelty, but neglected his owne safety, that hee might bring liberty to the people. Great therefore is the splendor of justice, which being borne rather for others, then for her selfe doth helpe our community, and society doth hold her highnesse that shee may make all things subject to her, that shee may bring ayde to others, may bestow money, may deny no duties, may under­take dangerous attempts for others; who would not desire to hold this towre of vertue, unlesse avarice as a chiefe obstacle did weaken, bend, and bring downe the vigour of so great a vertue? For while wee desire to increase riches, heape together money, occupie lands with their possessions, to bee eminent in wealth, wee put off the forme of justice, and loose the name of shewing kindnesse, and bounty, to all without respect. For how can he be just which stu­dieth to deprive another that he may enrich himselfe? The desire also of power doth effeminate the manly forme of justice. For how can hee intervene for others which doth indevour to make others subject to himselfe, and how can he ayde him that is weake against the mighty, which doth himselfe affect power that is grievous to liberty?

CHAP. XXVIII. Iustice, and fidelity to bee shewed to enemies.

HOw great a thing justice is, we may understand hereby, because it is not to bee 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 battell be appointed with the enemy, it is held to bee against justice, to prevent, or intercept the same. For there is a great difference, whether one bee 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 theNumb. 31.3.17. Midianites, who by their wo­men had caused most of the people of the Iewes to sin whereby the anger of God was poured out against the Numb. 25.4. fathers and elders of the people, and therefore it came to passe that Moses overcomming them would suffer none of them toNumb. 21.7.8.17. remaine; But the Gibeonites, which by deceipt, rather than by warre, crept in among the people,Ioshua 9.23. Ioshua did not utterly destroy, but kept them as a punishment of their sub­tilty, under servile, and base conditions. Elisha brought the Syrians whom hee had stricken with blindnesse momentany, as they were compassing Do­than, where he was, into the city of Samaria, when they could not see whither they were entring in: and the King of Israel being earnestly set to smite them, denyed him, saying,2 Kings 6.22. Non percuties quos non captivâsti 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 [Page 67] before them rather that they may eate, and drinke, and returne to their master: that so being thus cour­teously dealt withall, they may bee provoked to the like kindnesse. And this effect did it take indeed, for the bands of Aram came no Verse 23. more into the land of Israel. If therefore justice prevaile so much in warre, how much more ought it to be kept in peace? And this favour did the Prophet shew them that came to take him; For so we reade, 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 counsell. Gehazi the servant of the Prophet see­ing the army began to feare danger, to whom the Prophet said, feare not, for there bee more with us then against us, and the Prophet praying that his eyes might bee opened, they were opened. Therefore Gehazi saw the whole mountaine round about Elisha filled wtth horses, and chariots. Wherefore to these going downe the mountaine the Prophet saith, Let the Lord strike the host of Syria with blindnesse, which being obtained, hee said to the Syrians, come after mee, and I will bring you to the man whom yee seeke. 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 bee kept even in warre, and that no decorum can possibly bee 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 custome, enemies were calledPsal. 18.45. Hebr. benei necar, filij extra­nei. Sept. [...]. strangers. Which also wee may truly say was taken from our profession. for the Hebrewes did call their adversa­ries [...]. Act 2.10. [...] Eph. 2.12. 1. In the Hebrew beside ajab the ordinary roote for an enemy, there is tsar, which is not much dissonant to gar peregrinari, from whence ger a stranger. 2. The Lords speciall 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 injoyned to enemies, Math. 5.44 allophyli, that is in a Latine word alienigenae [Page 68] of another Tribe or nation. In the first booke of the Kings wee reade, And it came to passe in those dayes that the people of other 1 Sam. 28.1. the translation used in our Fathers time so read, but our vulgar Phili­stims of Phalas, Hebr. raising dust, and wrap­ping themselves in it, because of their mul­titude in battell, and spreading over the land as the only nati­on. nations came to battell a­gainst Jsrael. Fidelity therefore is the foundation of justice; For the hearts of the just meditatePsal. 37.31. & 31.23. fideli­ty. And when the just doth accuse himselfe, hee pla­ceth justice above fidelity. For then his justice ap­peareth if hee confesseth the truth. Besides also the Lord witnesseth byEs. 28.16. Esay, Behold I will lay in Sion a stone, a tried stone, a pretious 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 certaine forme of Ju­stice, the common right of all men. Shee prayeth in common, shee worketh in common, shee is tried in common. To conclude, hee which denieth himselfe hee is just, hee is worthy of Christ. And therefore Paul laid downe Christ as the1 Cor. 3.12. foundation that we might place our workes of Justice upon him, be­cause Faith is the foundation. But in workes being of two sorts, if they bee evill there is iniquity in them, they are out of Christ, and spring from ano­ther roote, 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.

BVT let us now speake of Beneficence, which it selfe also is divided into be­nevolence, and liberality. Of these two therefore doth beneficence consist, that it may be perfect. For it is not suffici­ent bee willing to'doe well, but also it is required [Page 69] that it bee put in execution; Neither againe is it e­nough to doe well in outward performance, unlesse that doe proceed out of a good fountaine that is out of a good will; For God loveth a 2 Cor. 9.7. cheerefull giver. For if thou dost it unwillingly what rewards is there? Whence the Apostle speaking generally, If I doe 1 Cor. 9.17. it willingly I shall have my reward, if against my will the dispensation is committed to mee. In the Gospell likewise wee have many instructions for just liberality. It is a most commendable thing therefore to bee willing to doe well, and to give with that mind to profit, not to hurt. For if thou thinke thou oughtest to extend thy contribution to a luxurious person for the maintenance of his riotousnesse, or to an adulterer to nourish him in his sinne, there can bee 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 countrie, that desireth upon thy cost to gather together the wicked, which may impugne the Church. This is not libera­lity to bee allowed of, if thou helpe him which de­crees with heavy rebukes against the widow and the fatherlesse, or doth attempt to deprive them forcibly of their possessions. That bounty is not to bee ap­proved, if what is given to one is wrested from ano­ther, if thou get it unjustly, and thinke it ought just­ly to bee dispensed: unlesse perhaps, asLuke 19. Zacheus did, thou restore to him fourefold whom thou hast defrauded, and thou recompence the faults of the dayes of thy Paganisme with the study of true reli­gion, and worke of a beleever. Let thy liberality therefore have a good foundation. This is first re­quired that thou contribute to the cause of the Gos­pell in faith, that thou use no imposture in thy oblati­ons, that thou say not, thou bestowest moreWith Ananias, and Sapphira. Acts 5. when thou bestowest lesse. For what should need such re­proofe? there is fraud in thy promise, it is in thy [Page 70] power to give what thou wilt. Deceipt loseth the foundation, and the world falleth, and commeth to nought. Did Peter so burne with indignation, that hee was desirous to destroyActs 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 forProv. 25.14. vaine-glory then for mercy sake, Thy affection imposeth a name upon thy worke, looke with what mind it proceedeth from thee, so is it estimated. Thou seest what a morall judge thou hast? Hee consulteth with thee in what sense hee shall take thy worke, and hee first inquireth how it standeth with thy mind. Let not thy Math. 6.3. left hand know, saith he, what thy right hand doth. Hee 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 workes with si­lence, and doth secretly come as an ayde to every se­verall person, and whom the mouth of the poore praiseth, and not his owne 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 prin­cipall good worke is that which is done toward them, that are of theGal. 6.10. houshold of faith: It is an exceeding great fault, if in thy knowledge thou suf­fer the faithfull man to want, and such a one whom thou knowest to bee without money in his purse, to be pinched with famine, and to indure much sorrow, especially when he is ashamed to make knowne his poverty: if he shall speedily fall into captivity, or that in thy knowledge into reproch, and thou helpe him not, if he being just suffer imprisonment, or bee under vexation for some debt (for although mercy is [Page 71] 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 extreame perill, even then, when he is haled to death thy money prevailes more with thee, then the life of him about to die, it is an exceeding great fault, I say, and justly condemned. Of thisJob 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 hee knowes all things. But wee verily owe mercy to all: but because the most seeke it by deceipt, and counterfeit griefe, there­fore where the cause is manifest, the person knowne, the time urgeth, mercy ought more largely to open her bowels. For the Lord is not covetous, that hee should desire to receive much of thee, blessed truly is he that 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 theLuke 21.1. widowes two mites before the gifts of the rich, because shee gave all that shee had, but they bestowed a small part of their a­bundance. Wee see therefore, while wee compare things together, that the2 Cor. 8.10. affection maketh the gift either rich or poore, 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 severall portions, unlesse peradventure wee will doe as1 Kings 19.21. Elisha did, who slew his oxen, and fed the poore of that which hee had, that he might be deteyned by no houshold af­faires, but leaving all addict himselfe 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 thy selfe helpe thine, in whom shame co­vereth [Page 72] their faces when they aske ayde at the hands of others, or seeke to relieve their necessity by stran­gers: albeit not with a desire, that they should be in­riched with that which otherwise might have beene for the sustenance of the needy. For the cause, not favour or affection must over-rule. Neither hast thou therefore dedicated thy selfe to God, that thou migh­test inrich thine owne stocke, but that as a fruit of thy good workes thou mightest attaine to eternall life, and by theProv. 22.9. blessing of commiseration thou migh­test have more assurance of theDan. 4.24. juxta ve­terem transl. redime, but better abrumpe or as much as Exod. 21.8. adjuvet redimere Veheperah The bookes of the Talmud are divided by perakim fractions, it were ab­surd to say redempti­ons. redemption of thy sinnes: They suppose they require a small matter of thee being a kinsman, but they seeke the prize of thy reward, and strive to deprive thee of the fruit of eternall life. Doth the next kinsman ac­cuse thee for that thou hast not made him rich, when hee would have defrauded thee of the reward of everlasting life? Thou hast our counsell before, thou requirest our authority, first therefore no man ought to be ashamed, if of a rich man he be made poore in giving to the poore, because Christ being rich was made2 Cor. 8.9. poore, that by his poverty he might inrich us. Hee hath given us a rule to follow, that if any man hath removed the famine of the poore, 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 speake not by 2 Cor. 8.10. commande­ment, but it is my counsell, and advise to you. For this is profitable that yee follow Christ. Counsell is given to the good, correction doth curbe offenders. Moreover hee speaketh, as it were to the good, which not only to doe, but to Ibid. v. 10. will, that is to say, to doe with a willing mind, have begun a yeare agoe. Both these, not one part belongeth to the perfect. There­fore hee teacheth both liberality without benevo­lence, and benevolence without liberality not to bee perfect: Hereupon hoe exhorteth to perfection, [Page 73] saying,Ibid. v. 11. [...] Now therefore consummate the worke also, that as there is a readinesse to will: so yee may per­fect it of that which yee have. For if there bee 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 bee eased, and yee grieved: but that, as at this time your abundance supplieth their want, likewise their abundance may bee for your want, that there may bee an equa­lity. As it is written,Exod. 16.18. and hee that gathereth much had nothing over, and hee that gathered little had nothing lesse. Wee observe how that herein he com­prehendeth both benevolence, and liberality like­wise, the manner of doing, the fruits, and the per­sons. Therefore the manner, because hee gave good counsell, to the unperfect. For none are streightned, but the unperfect. But and if any one, being not wil­ling to be grievous to the Church, set in some pastor­ship, or ministery, doth not bestow all that hee hath in benevolence, but doth performe that which in honesty may bee thought sufficient for his place, such a one doth not seeme to mee to be unperfect. And I suppose the Apostle speakes not of the streight­nesse of affection, but of the streightnesse of allow­ance. But of their persons, I thinke it to have beene spoken, that your abundance may bee for their want, and their abundance for your want: that is to say, that the abundance of the people may bee of good operation to relieve their poverty by nourishing them, and their abundance spirituall may bee of like operation to supply among the people the defect of spirituall merite, and may bring unto them grace. Whence very singular is the president which he hath set downe out ofExod. 16.12. 2 Cor. 8.15. Moses, hee which had much had nothing over, and hee which had little had nothing lesse. This worthy example doth well exhort all men to the duty of mercy, because hee which doth [Page 74] possesse much gold hath nothing over, for that what­soever it in this world is nothing, and he which hath little hath nothing lesse, because it is nothing which hee loseth. The matter is without losse, which wholly is a losse in itselfe. so also is the sense good: otherwise hee which hath overplus, although hee give not hath nothing over: because although hee bee a getter, and gainer still, yet desiring more doth need alwayes. And hee which hath little de­caieth not, because it is not much which feedeth, and sufficeth a poore man. Likewise therefore, that poore man that bestoweth spirituall almes in stead of moneys, though hee 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 bee thus understood: Thou hast nothing over, O man. For how much is it, that thou hast received, albeit it may seeme to be much in respect of thy selfe?Luke 7.18. Iohn, then whom no man was greater among the sonnes of men, yet was hee lesse then hee, which was least in the kingdome of heaven. The sentence also may carry this sense; The grace of God, because it is spi­rituall hath nothing over corporally, or to supply the wants of the body. For who can comprehend the magnitude, or latitude which hee discerneth not? Faith if it shall be as a graine of mustard-seed shall bee able to translate mountaines out of their places, and there is not given thee, whosoever thou art, be­yond one graine of mustard-seed. If grace abound in thee, it is to bee feared lest thy mind begin to bee lifted up with so great a gift. For that there be ma­ny that have more grievously fallen through the height, and pride of their owne heart, then if they had no grace. And hee which hath little doth not diminish it: because it is not a bodily thing that it may be divided, and that which seemeth to bee little, [Page 75] is much to him that wanteth nothing. Age also, and debility of body is to bee considered in contribution, sometime also modesty, which sheweth an ingenu­ous nature, and a generous stocke: 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 bee had, where is feeble­nesse of body, or want of strength to performe tra­vaile, here our helping hand is to bee lent more rea­dily. Againe, if any one bee fallen from a wealthy estate to a needy, and especially, if by no fault of his owne, but either by robbery, or banishment, or by the false accusations, or calumnies of the malig­nant hath lost what sometime hee had in possession. But peradventure some man may say; The blind sitteth in one, and the same place with the young lusty Springall, the one is neglected, the other re­spected.

It is true indeed, because hee creepeth and incro­cheth through his importunity neerer, and faster up­on the well-disposed then the other. But that pro­ceedeth not from want of judgement in him, but that hee may bee rid of a tedious and troublesome beggar. And theLuke 11.8. Lord also in the Gospell see­meth to give way to such an almes, when the gates being shut, and himselfe that was desired in bed, yet upon the importunatenesse of the craver could doe no lesse then give, yea, give as much as was re­quested.

CHAP. XXX. Of recompencing a benefit.

IT is a faire, and commendable part in thee also to bee of a ready, and forward disposition to requite him which hath bestowed upon thee either a benefit, or a gift, if he him­selfe hath fallen into necessity. For what is so contrary to duty, as not to render what thou hast received? Neither doe I thinke it enough to be rendred againe 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 maist relieve him with lo much, as may ease him of his trouble. For not to exceed in requitall of a bene­fit, is to be inferiour, because he that conferreth it, is before the receiver in time, before him in curtesie. The nature therefore of the ground is to be imitated of us, which is wont to rcturne the seed sowen in a greater number, and more manifold increase. There­fore it is writtenProv. 24.30.31. for thine instruction, I passed by the field of the slothfull, 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 talent 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 backe those that shee is betrusted withall with a fuller hand. Thou owest both by a certaine hereditary right to thy parents, lest thou be left as an unfruitfull field. Howbeit, let it be, that some man may excuse himselfe in that he hath not gi­ven, can any one excuse himselfe in that hee hath not [Page 77] restored? It is scarce lawfull for any one not to give, but altogether unlawfull not to restore. Therefore Salomon Prov 23.12. hath worthily spoken, when thou sittest to eate with a ruler, consider diligently what is set before thee, and put the knife to thy throate, for thou must prepare the like. We being desirous to imitate him have written sentences. To bestow a gratuity is good, but to be unmindfull of recompence is harsh. The earth it selfe, as hath beene said, suggesteth an example of humanity; It voluntarily ministreth fruits, which thou hast not sowen, rendreth that multiplied, which it hath received. To deny to tell thee backe thy money lent, it is not lawfull; how then can it be lawfull not to recompence a favour re­ceived? Thou hast it also in theProv. 25.21, 23. Proverbs, that this retribution of good hath prevailed so much with God, that in the day of ruine, when the weight of thy sinnes hath drawne downe the ballance it hath found grace in his sight. What shall I use other ex­amples, when the Lord himselfe in the Gospell doth promise a more plentifull remuneration of theSee his 2 C. 2 B. de Voc. Gent. No more then a Christian duty, Luk. 11.10. a debt that we owe 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 Gods 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 goodLuke 6.37.38. workes: forgive, and it shall bee for­given you, give and it shall bee given you, a good measure pressed downe, shaken together, running o­ver shall men heape into your bosome. Therefore al­so thatProv. 23.1.2. & 9.2.5.6. banquet of Salomon is not of meates, but of good workes. For how can the mindes of men better banquet, and feast themselves, then by good deeds? Or what can more easily satiate the mindes of the just, then the conscience of a good worke? What meate is more pleasant then to doe the will of God? My Iohn. 4.34. meate is that J may doe the will of my Father which is in heaven, and that I may finish his worke. Let us be delighted with this meate, as thePsal. 37.4. [...], Sept. Psalmist adviseth, delight thou in the Lord. They are delighted with this meate, which have compre­hended [Page 78] the higher delights with a wonderfull wit, which are able to know not what is that impure, and sensual, but cleane, & intelligible delight of the mind. Let us therefore eate the bread of wisdome, and be filled with the word of God: becauseDeut. 8.3. man liveth not by bread only, but by every word that proceedeth out of the mouth of God, doth man made after Gods image live. To full food drinke also is requiredDeut. 8.3. such likewise is the Word. Of this, holyJohn 4.14. & 7.37, 38. Rev. 22.17. Job speaketh expresly enough,Job 29.21, 22, 23. as the earth waiteth for the raine: so men gave eare, and waited, and held their tongue at my counsell.

CHAP. XXXI. Benevolence to bee better then Liberality.

IT is good therefore that wee be moi­stened with the oracles ef the divine Scriptures, and that the word of God doe descend upon us as the dew. When thou therefore shalt sit at theProv. 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 wisdome consi­der what dishes are set before thee. The divine Scripture is the banquet of wisdome; the severall bookes thereof, are the severall 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 maist practise, and maist represent in duties the grace bestowed up­on thee, as did Peter, and as did Paul, which in preaching the Gospeil have kept with the plentifull giver of the gifts of grace, some reciprocall duty, [Page 79] that every one may bee able to say with him: by the 1 Cor. 15.10. grace of God I am that I am, I laboured more a­bundantly then 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 bee no power yeelded to restore? In rendring a benefit the mind doth more worke, then the valuation, the good will is more ponderous, then the possibility of returning, and repaying the gift. For in that selfe-same thing that thankes is returned, requitall is made. Good will therefore is a great matter, which though it bestow nothing, it doth exhibite, and shew forth more: and when in the matter of patrimony it hath nothing, yet doth it extend, and inlarge it selfe in intention to more, and this it doth without any its owne losse, and with the gaine of all.The preeminency of benevolence above li­berality, isno lesse in­tended afterward in the consequences, then here. And therefore doth good will excell, and goe beyond liberality it selfe: as be­ing richer in conversation, then that in contribution. For there bee 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 need­full also, the poore being the greater number. But benevolence and liberality are yoked together as companions; but so that liberality proceedeth from it, when the use of freedome in giving follows the affection ofOmninò 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. largesse, 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, faithfull in counsell, pleasant in prosperity, grieved in adversity: inasmuch that every one chooseth rather to commit himselfe to the counsell of him which is a well-wil­ler, then of him that is reputed wise. As David when hee was wiser, yet had hee his repose in theSam. 20.5.24. counsell of Ionathan being his junior. Take away [Page 80] benevolence, and put it out of course among men, and pull the Sunne out of the firmament; right so shall it bee, because without it no use can bee made of mankind, as to direct the stronger in his passage, to call backe the wanderer, to give entertainment, and hospitality. It was therefore no meane vertue, wherein Job did so much rejoyce within himselfe, when hee said,Job 31.32. the stranger did not lodge in the street, but I opened my doores to him that went by the way. Without this vertue common curtesie would bee 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 fountaine of water re­freshing the thirsty, and as a light, whereat many kindling their candle, reteyneth still the same vertue in it selfe, and imparting to others, diminisheth no­thing of its owne store. There is also that liberality in benevolence, that if thou hast any hand-writing of an unable debtor, when thou hast cancelled the same thou restorest it him, no paiment at-all being made. This doth holy Job admonish by his exam­ple, as a duty that every man ought to performe: whose praise was inJob 29.12.16. giving what was his owne, not in requiring his owne. Hee which hath of his owne doth not borrow, he which hath not where­withall, cannot discharge the obligation. But thou saiest that thou dost not exact thine owne. Is it not all one when thou reservest the debt for covetous heires? how much better mightest thou represent with the praise of benevolence, and that without losse of thy money? But that wee may more fully discusse the point benevolence proceeding forth first from those of our owne 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 [Page 81] placed a benevolent affection, he said withall; they both shall bee one Genes. 2.24. Erant ambo in una carne, & in uno spiritu, mea­ning by this addition, that they ought to bee one, and the same, no lesse 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 bee one, and not of an outward, but of an inward part of man, viz. of his ribbe, Gen. 2.21. which as a bond to tye to unitie 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 her selfe to the Serpents trust, because shee, who had received nothing but benevolence, could not thinke, that there was any such thing as malevo­lence, and evill meaning.

CHAPTER XXXII. That Benevolence is specially permanent in the Church, and in men adorned with Christian ver­tue.

BEnevolence is increased by the assembly of the Church, by fellowship of the faith, by the company of such as are to bee 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 doe justly challenge to themselves the appellation of acquaintance, and friendship, the reverence of sonnes, the authority, and piety of fathers, theGermanitatem fra­trum. germanity, and neerest blood of brotherhood; For kinred in grace much a­vaileth to the encrease of good will. The studies of like vertues doe also further, and set forward the same. Good will likewise causeth a similitude, and resemblance of manners. Ionathan the Kings sonne did imitate the mansuetude, and gentlenesse of holy [Page 82] David, and for this cause hee intirely loved him. Hence is that,Psal. 18.25.26. [...]. Sept. with the holy thou shalt bee holy: for it seemeth that this ought not only to bee brought to conversation, but also to benevolence, as to the meanes. Cohabitation of place is not the thing: but concordancy in affection bringeth agreement in man­ners. As wee may perceive in the sonnes of Noah who dwelt together, but accorded not in disposition. Esau and Iacob inhabited together, but how much every way did they dissent, and disagree? For there was not betwixt them that benevolence, which tea­cheth to preferre others before our selves, but rather contention, who should first seaze upon the blessing. The one was very rough, the other soft, and of sweet condition: betweene them of contrary conditions, betweene them of contrary studies, was it possible that good will should harbour? Neither could holy Iacob preferre such a degenerating person to the pre­eminency of the renowned vertues found in his godly fathers house. But nothing hath such confor­mitie with true society, as justice conjoyned with equity, which being, as it were, the consort, and compeere to benevolence worketh this effect, that as wee beleeve them to bee like us in qualities of worth: so doe we preferre them in our love, Bene­volence likewise is not without fortitude, and mag­nanimity: For friendship proceeding from the foun­taine of benevolence, it feareth not to undergoe the greatest danger that may befall this life for a true and trusty friend. And saith he being thus affected: what­soever evill shall befall me, I shall be contented to su­steine it for his sake.

CHAP. XXXIII. The praise of Benevolence.

BEnevolence likewise hath accustomed to wring away the sword from anger. Be­nevolence maketh theProv. 27.6. wounds of a friend, more profitable then 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 bee ac­ceptable in friendship, which pricke indeed, yet grieve not. For we are nipped, and pinched a while with censorious speeches: but yet so, that wee 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 alwayes due to all men, nei­ther alwayes are the persons to bee preferred, but for the most part the causes, and the times. Sometimes one is to helpe his neighbour before his brother, and that because of the words ofProv. 27.10. Salomon inspired by the holy Ghost, better is a neighbour that is neere, then a brother that is farre off. And therefore every one for the most part committeth himselfe rather to the good will of a friend, or neighbour, then to the friendship of a brother. So farre doth benevolence prevaile, that it overcommeth sometimes the pled­ges, and bonds of naturall affection.

CHAP. XXXIIII. Of Fortitude, which without Iustice to bee no ver­tue is shewed by sundry instances.

WEE have very copiously handled in the place of Justice the nature, and force of honesty. Now let us treate of Fortitude, which carrying an higher saile then the rest, is divided into the affaires of warre, and domesti­call, or those of peace; But the study of the affaires of warre seemeth to be inconvenient to our treatise of Office, because we intend to set out the dutyes of the mind, rather then of the body, neither have wee now to intermeddle with the noise of armes, but with the conditions of peace. But our ancestors, such as were Ioshuah, Gideon, Sampson, David, have had also great renowne in affaires of warre. Fortitude therefore is reputed a vertue of an higher straine then the rest: yet such as goes not alone, nor unaccompa­nied. For it commits not it selfe to it selfe; for with­out justice it is the fuell, and matter of iniquitie. Be­cause by how much more strong it is, by so much more ready is it to oppresse an inferiour. And in re­spect of warre it selfe, this is first to bee looked into, whether it be justly, or unjustly undertaken? David never waged it, but being provoked. Therefore in all his warres he had prudence, as a companion. Wherefore being to fight with Goliah, one of the breed of the Gyants, and of huge bignesse, in a sin­gle combate, hee refused such weapons, as might in­comber him. For his strength lay rather in his owne armes, then in strange armour of defence, where­with he was not acquainted. Againe, he chose rather to encounter him a-farre off, that his stroke might [Page 85] make the deeper impression: and with a stone out of a sling slew him. Afterward, never did hee enter­prise any warres, but first consulted with the oracles of God. Therefore departed he in alll, Master of the field, even unto his extreame old age continued he prompt in the feats of armes, making warre amiddest the fierce troupes of the Gyants, not for the desire he had of his owne, but of Gods glory in their con­fusion, and then too, when carelesse of his life, was he, as a good souldier preserved. But this fortitude of his, is not only of renowne, but theirs also is most glorious, who in the greatnesse of their mind through Heb. 11.33. faith stopped the monthes of lyons, quenched the violence of fire, escaped the edge of the sword, of weake were made strong. Strong were they, and cou­ragious, and yet not invironed with legions, and an host of souldiers for their defence, neither did they beare away such victory, as was common to many others, but by the meere vertue of their heroicall spirits inflamed by God, each of them did give all these noble attempts, and attaine 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 dismaid at the roaring about his sides of gaping, and greedy Lyons? The beasts fretted, and he feasted.

CHAP. XXXV. Fortitude to consist principally in the vertue of the mind, and contempt of things that perish.

TThe glory therefore of Fortitude is not only in the strength of the body and armes, bat in the strength of the mind, neither in bringing in, but in removing injury is the law thereof. For he which doth not repell from his fellow injury, if hee be able, is as much in fault, as hee which doth it. Hereupon Moses began his first attempt of war­like fortitude; For when he saw an Hebrew suffer wrong of an Egyptian, hee so defended him, that heeExod. 2.12. slew the Egyptian, and hid him in the sand. Salo­mon also saith, deliver him that is Prov. 24.11. drawne to death. Whereby it is manifest from whence, either Tully, or else Panaetius or Aristotle himselfe borrowed the same: albeit likewise Job more ancient thenHis duobus, viz. Mose, & Salomone. both these, hath said,Job 29.12.13. I delivered the poore that cried out of the hand of the mighty, and the fatherlesse, and him that had none to helpe him, the blessing of him that was ready to perish came upon me? Was not this man stronger, who so strongly indured the vio­lence of the divell, and overcame him in the power of his mind? Neither is it to bee doubted of his strength, toJoh 40.2.5.6. whom the Lord saith; Gird up mow thy loynes like a man, decke thy selfe 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 stablenesse of Gods promise, and the unchangablenesse of his word and oath. He is therefore strong, which is able to comfort him­selfe [Page 87] being under some affliction. And in truth, that is rightly called fortitude, when every one over­commeth himselfe, containeth anger, is mollified with no pleasure, is cast downe with adversity, is puffed up with no prosperitie, neither caried about with any light wind of vaine rumour, concerning theEph. 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 remainethEph. 6.10. strong in the Lord, and in the power of his might, 1 Pet. 3.14. Acts 28.20. See Saint Pauls fortitude rejoy­cing under bonds. The effects of Forti­tude. fearing nothing their feare, neither being troubled: And no marvell; 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, hearken to counsell, 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 lyeth the first, and greatest strength of fortitude, and it hath a double worke 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 bee despised then desired.

Secondly, those things which are chiefe, and all things in which honesty, and comelinesse is seene, doth it seeke after, and pursue with a notable inten­tion of mind, never desisting untill it bee effected. For what is of so great commendation, as that thou so informe thy mind, that thou neither place riches, nor pleasures, nor honours in the highest roome, nei­ther that thou spend all thy studies in them? Because, when thou shalt bee so affected in mind, it must needs be, that thou then wilt preferre that eminency of ho­nesty, andIllud [...]. comelinesse, and wilt thinke so inten­tively upon it, whatsoever shall happen, let it bee ei­ther, the losse of patrimony, or impairing of honour, or backbiting (every whereof is wont to breake the heart of a worldly man) as being superiour, and a­bove the reach of it, shalt have no feare nor feeling [Page 88] thereof. Againe, that is an undoubted marke of for­titude, in the undertaking of danger for the safety, and preservation of justice not to bee moved. This is true fortitudes triall, and ever found in a Christian champion, that unlesse hee strive lawfully, and with undaunted courage in case of greatest danger for Christs cause, hee is not 1 Cor. 9.24, 25. crowned. Doth the pre­cept of fortitude seeme 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 isRom. 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 terrours within. And though hedged in with perills 2 Cor. 7.4. 2 Cor. 11.23. 24, 25, 26. on every side, of waters, of robbers, of his owne nation, and other without number, put under many distresfull labours, imprisonments, stripes, tumults, stonings, and many imminent2 Cor. 1.9.10. Wee had the sentence of death in our selves. 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 hee might not be brought under the captivity of sin, nor drawne from his holy profession by these assaults. And hereby in the end hee became Master of the field against all his enemies, beate downe his infirmi­ties, raised up in himselfe the impregnable fortresse of vertue, and bore away the prize. And therefore consider how he teacheth such as beare Offices in the Church to despise these worldly things; If there­fore yee be dead with Christ from the ordinances of the world, why as if yee lived still therein, doe you contend about the worldl? why Col. 2.21.22. are yee burthened with traditions, as touch not, tast not, handle not, which all perish with fising, and are all after the tra­ditions, [Page 89] and doctrines of men? and afterward,Chap. 3.1. if yee be risen with Christ, seeke the things that are above; and againe,V. 5. mortifie your members, which are up­on the earth. These things are spoken, and belong still to all the faithfull. But thee (O my sonne) he perswadeth to the contempt of riches, the avoidance of prophane, and old 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 godli­nesse is profitable to all things. Wherefore let god­linesse exercise thee to1 Tim. 6.11. justice, to continency, to gentlenesse, that thou maiest 2 Tim. 1.22. & 6.12 flie the lusts of youth, and being rooted, and grounded in grace, maist fight the good fight of faith, and not 2 Tim. 2.4. intangle thy selfe in secular affaires, because thou being the Lords souldier thou must warre for him. For if hee which goeth to warre under the Emperour is forbidden suits of law, pleading at the barre, buying, and sel­ling in the market, and that under the penalty of the law: how much more ought hee, which doth exer­cise spirituall warfare, abstaine from the use of all worldly negotiation, and rest himselfe content with the croppe of his owne small grounds, if hee have any, if hee have none, with the comming in of his salary, and stipend? For hee is a good witnesse of Gods speciall providence, and care toward his ser­vants, which saith,Psal. 37.25. I have beene 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 feare of wanting.

CHAP. XXXVI. Evils of adversity to bee indured with a contented mind, and sometimes also to be declined.

THere is also that, which is called vacuity and freedome of mind from vexations, which is, when we be neither crushed with griefe, nor puffed up with prosperity. If so be, that they, which doe exhort some to take upon them the go­vernment of the Common-weale, doe give these precepts, how much more ought we, which are cal­led to the government of the Church, to doe such things as may please God, that the power of Christ may shine in us in a vertuous course, and that so wee may bee approved souldiers to our Emperour, our Rom. 6.13. members being the weapons of righteousnesse, not fleshly weapons, in which sinne reigneth; but the strong armour of God to the destroying of sinne? Let our flesh dye, that all sinne may die in it, that of dead being made living, there may bee a resurrection begun in us, and a new birth of workes, and manners. These are the wages of fortitude in her fulnesse, and as she is accompanied with honesty and comelinesse. But because in all that we undertake, wee search out not only what is honest, but what is possible, for o­therwise peradventure wee might enterprise some­what, which we are not able to execute: the Lord granteth leave in time of persecution to goe from ci­ty to city; which, that I may use his owne word, is to flee this, lest some might over-rashly stirred up with the glorious desire of martyrdome, offer them­selves to danger, and yet, through the weaknesse of the flesh, and inconstancy of their mind, want the strength of faith, and spirituall fortitude to support, he permitteth them.

CHAP. XXXVIII. That providence is a great piller of fortitude.

NEither is this remisnesse to creepe in here in this sacred cause: but feare of danger is a thing that must bee cast out of a Christian heart: what a basenesse is it to forsake the faith for feare of a little businesse 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 then will no terrors af­fright, no molestations breake our hearts, no puni­shments make vs yeeld. Very hardly indeed are these sustained, but for that all punishments the hea­viest, and hardest in this our momentary race are o­vercome with the feare of greater hereafter, there­fore, if thou strengthenest thy selfe with wholesome counsell, hearkenest to sound and well grounded rea­son, settest before thine eyes the dread of the great judgement to come, with the torments of the doome which never shall haue end, thou shalt hee able to beare with patience whatsoever shall be laid vpon thee. This therefore is the part of diligence,To set before thy eyes the dread of the judgement to come. if any one so arme himselfe: thatTo strengthen thy selfe with wholesome counsell, and hearken to sound reason. the part of wit, if any one by the vigour of his vnderstanding be a­ble to foresee, what shall fall out heareafter, place before his sight what may happen, and to bee able to define what he ought to doe, if it shall so happen. to be able sometime to revolue, and cast vp in his mind two or three things together, which he con­iectures may possibly either severally or joyntly 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 [Page 92] to dissemble when any thing hangeth over his head but to foresee, and espie 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 passe. Moreover vnlesse the condition of adversi­tie be narrowly looked into, it soone seizeth vpon vs. As in warre a suddaine enemy can hardly be sustained, and resisted: and if he find vs vnprepared he easily oppresseth vs: so evill wherof we haue had no triall, nor experience, invading vs, will more wast and breake vs, then such as we haue beene inured vnto: wherefore in these two things the excellency of the mind doth appeare. The one, that thy mind exercised with good thoughts may with a cleane heart see what is good, and honest, For blessed are the cleane, and Mat. 5.8. pure in heart, because they shall see God, and through the light and sight of him, and his truth shall iudge that only good which is ho­nest. The other that it be forestalled with no tur­moiling worldly busines, and againe that no fleshly lusts disquiet it, which for any man to performe is is no easie taske. For what is so difficult, as out of the high tower of wisedome to despise riches, and all other things, which seeme to the most part great and of high esteeme? Confirme thou thy iudgement by stable, and strong reason, and what thou shalt judge light, and without weight contemne as vnprofita­ble, 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 seing thou hast read, Naked came I out of my mothers wombe, and naked shall I returne thither, the Lord Job 1.22. giveth, and the Lord taketh away yet not withstanding he lost all his children, and his [Page 93] substance. And thou mayest learne of him in all ex­tremities to carry the person of a wise, and just man, which is evident in that which followeth As Vulgar translation. it pleaseth the Lord, so commeth it to passe, bles­sed be the Name of the Lord: and afterward when that foolish wife of his spake, and bid him blesse God, whatsoever befell him by way of derision, hee replied,Which is as much as if had said, we are be­fore hand with God, in the long fruition of manifold blessings proceeding from his meere mercy with­out our desert, he was behind with vs in rendring what we justly merited, let vs there­fore beare the wrath of the Lord, for we haue sinned against him, Micah 1.9. Have we received good at the hands of God, Job. 2.10. and shall we not receive evill.

CHAP. XXXVIII. Fortitude ought to be at warre with all vices, prin­cipally with avarice.

WHerefore fortitude, of the minde is no meane vertue separated from the rest, as waging warre with the other vertues, but that which only defendeth the lustre and beauty of them all, keepeth iudgement, and de­creeth against all vices with an inexpiable hatred, and contention. Invincible is it in labours, couragious in dangers, and contrariwise rigide and stiffe against pleasures thats hard and piously obstinate against al­lurements to evill, knowing no such, nor can bee brought to know how, or what it meaneth to lend an eare to the inticements of sinners: no not bed­ding such according to the prohibiton of the Apo­stle2 Iohn 5.10. Rom. 16.17. once God speed. Finally it neglecteth the hea­ping together of moneys, as a blot to the splendor of vertue, and drawing with it the contagious infec­tion [Page 94] of coveteousnesse. For there is nothing so con­trary to fortitude as to bee overcome with lucre, while the warrier with his forces is too greedy vp­pon the spoiles of the slaine, oftentimes the ene­mies repulsed, and their whole army inclining to flight miserably falleth, and whiles occupied in ri­fling, the legions remaine deiected amiddest their triumphsrthey prick forward the adversaries, who were fled before to returne vpon their backes. Let fortitude therefore repell, and tread vnder foote so cruell a beast as is greedy avarice, neither let it be ensnared with covetous desires nor disheartned with feare, because vertue is of such stability in it selfe, that it pursues and puts to flight all vices, as its poison, & bane. Aboue all it maketh choise to enter the lists of a diuell, and single fight with anger, and to make her shew her backe, because shee it is that strippeth of counsell, corrupteth, fouleth and filleth the bloud with pernicious humors in such sort, that shee would be avoided, as a sicknesse, and noisome disease that most of all hurteth. Let it beware al­so of the hunting and gaping after glorie, and ho­nour, which often destroyeth, when it is immode­rately sought, but alwaies vndoubtedly when it is usurped: were any of these partes of fortitude in vertue, defectiue in Iob, did any of these in vici­ousnesse creep vpon him? how did he tollerate the anguish of festering, and raging sores, scattered throughout his whole body, and beside the paine, and pinching of sicknesse, cold, and famine, how despised he the perill of his life? Was there any co­acervation of riches by rapines found in his so great abundance of contribution to the poore? Did his a­varice stirre him vp to the purchasing, and procuring of great rents, and revenues, did it incite him to the following of his pleasures and delights? Did the iniurious contention of these threeIob 2.7. Kings his pre­tended [Page 95] friends, or the contumely of his servants move him to anger? Did his honour lift him up to lightnesse, when heeIob 33.33. imprecated grievous things against himselfe, if at any time he had concealed the least fault committed, though contray to his will, or feared to have itIbid. v. 36. published in the face of all men, were he culpable of the smallest wrong against theVerse 34. & 13. meanest of the people? For vertues, and vi­ces accord not, but vertues are still the same, who therefore in fortitude did match him? Thou maiest giue me a second, but scarcely an equall to him a­mong the worthies of all ages.

CHAPTER XXXIX. Warlike vertue not to bee unusuall in those of our profession.

BVT perhaps warlike glory doth so much fasten the eyes of some upon her repu­tation, that they thinke fortitude to bee preliall, and to belong only to the field: and for that cause my selfe 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 Ioshua who in one battellJoshua 10.20.26. tooke five Kings captive, and destroyed them with their armies? At what time also, how in the greatnesse of his courage, and strength of faith did he crie out,Ibid. v. 12. sunne stand thou still in Gibeon, and thou moone in the valley of Aialon, and it im­mediatly stood still? Gideon with Iudg. 7.7. three hundred men having nothing but empty pitchers, and lampes in their hands crying only, not using at all, the sword of the Lord, and Gideon Verse 20.90. blowing Verse 12. the trumpets, and breaking the pitchers in peices (which was a poore piece of service) carried away the triumph over a mighty people, & bitter enemy: Ionathan be­ing [Page 96] of tender age1 Sam. 14.6. & v. 14. shewed his valour in an hard, and unheard battell against the uncircumcised Philistims. What shall I speake of the1 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 deceipt of the enemy to battell on the Sabbath, chose rather to offer their naked bo­dies to the devouring sword, lest they should there­by breake the Sabbath, then to resist, and therefore they all to the number of one Verse 38. thousand offered themselves joyfully to death. ButVerse 39. Mattathias considering that by this example the whole nation might perish, when himselfe 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 Captaines, Lysias, Nicanor, and Gorgias, hee with his orientall, and Assyrian Armies was so con­sumed, that fortie eight thousand were overthrowne in the middest of his campe by Iudas with his three1 Maccab. 4.6. thousand. Consider yee also the vertue and noble courage of the valiant Captaine Iudas Maccabeus in this one souldier of his; For Eleazar observing one Elephant more eminent then the rest covered over with a royall brigandine, or coate of maile, sup­posing that the King had beene therein, ranne fierce­ly into the middest of the legion, where throwing away his buckler, made an entrance under the beast, and with the force of both his hands pierced him thorow, and slew him; But the beast falling, over­whelmed Eleazar with his mighty and unsupporta­ble weight, and so he died. How great therefore was hisThis is no more then our authors pri­vate opinion. That of Razis 2 of Maccab. 14. is more manifestly culpable of blame, but neither of both is blamelesse. vertue, and magnanimous spirit? first in that he feared not death, next, that being invironed with the legions of his enemies, was carried with violence into the middest of their throng, passed through the dint thereof; and because hee contem­ned [Page 97] death became yet more inraged, and casting aside his buckler, with both his hands bore up the vast body, and burden of so great a beast now wounded withall. His complementall carriage, afterward get­ting under him further, that with invincible courage, hee might give him more fully his fatall stroake, was stifled rather with the opening of the corps wherein hee was intangled, then oppressed as unable to su­staine the same how heavy soever, for hee seemed not to feele it, and was buried before hee 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 two1 Maccab. 6.30. Elephants, inso­much that at theVers. 39. Sunne shining upon the armour, and golden shields throughout the severall beasts, the mountaines glistered therewith, and gave light as lampes of fire, was terrified with the valour of one, and brought to demaund conditions of peace. Therefore Eleazar left peace the heire of his prowesse. These may give them tast, if any make question of it, of the preliall vertue, andThe 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 praier 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 praier of faith wrought evermore their victory. victories of Gods people.

CHAP. XL. Fortitude is not seen onely in subduing but much more in suffering.

BVt because fortitude is not only try­ed in prosperity, but in adversity, let vs see the end of Iudas The prime revenger of the wrongs of his nation in the matter of the service of God, and therefore from him have these bookes their appellation. Maccabeus. For he after he had overcome Nica­nor the Captaine of King Demetrius, and more securely guarded with no more then eight hundred against twēty thousand taking armes, his soul­diers recoyling, that they might not haue bin oppres­sed with the multitude, he perswaded them to un­dergoe a glorious death, rather then the blot of an ignominious flight: lest we should bring a scandall, saith he, vpon our honour. Therefore entring bat­tle, and the fight continuing from morning to night he setting vpon them put easily the right wing, wherein he perceived most strength of the enemy vnto flight. But while he pursues them in the chase he received from behind a woundIoseph. Antiq. Iu­daic. lib. 12. Cap. 19. in his body. ThusBut dyed not incon­tinently nor vnreven­ged. For hee cut off the enemy on every side, with his strong arme till the night interup­ted him and the dint of death caused his vn­daunted courage to cease, as is there testifi­ed. while he sought, a glorious triumph he found, that which was more glorious (for let vsMac 9.10. dye manfully, saith he, and not staine our honour) e­ven that which himselfe sought for in truth, in death the crowne of martyredome, and with it immortall life, and never dying praise. Ionathas his brother is of like desert in his victorious enter­prises, but beguiled by Tryphon at the last, which much eclipsed his renowne, 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 twoIoseph. Antiq. lib. 13. Cap. 10. only, he put to flight the Kings army, and that vpon his instant motive to prayer,Cum duobus tantùm relictus. crie now to [Page 99] 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 turne his backe, and his company to returne to his triumph: the other resembling that of Abra­ham toward Lot, in his brother Iohn Verse 38., for he, and his brother Simon lying inIoseph. Ant. Iudaic. Lib. 13. Cap. 1. ambush, avenged his death with the slaughter of foure hundred turning their meeting, and melody at a marriage into mourning. Thou hast warlike fortitude, in which there is no meane forme of honesty, and comlines, where death is preferred before vndecency, servitude, and disho­nesty. But what shall I say of the sufferings of the martyrs And that wee may stay here, and take vp an example The yong boyes bare away no lesse tri­umph over the proud King Antiochus then the parents. For they were overcome bearing armes,2 Mac. 7. these without weapons overcame. That band of seven boyes stood invincible2 Mac. 7.46.32. when they were beset with the Kings guard, punishments failed, tor­menters ceased, Martyrs failed not. One of them when his tongue was commanded to beeVerse 4. cut out, answered the tyrant, the Lord doth not only heare such as haue the vse of their tongues, but he heard Moses when he was silent, and he heareth more the secret thoughts of his children, then the loud voices of all others. Dost thou feare the scourg of the tongue, and dost thou not feare the scourge of blood? blood also hath its voice whereby it cryeth to God, as it cried in Abel. Another having his skinIbid. ver. 7. pul­led over his eares, was changed in shape, and made deformed, but had a better shew, and hew of ver­tue cast vpon him: neither was his courage, when he denied to yeeld, taken downe, but his tongue be­ing at libertie, he together with his last breath, brea­thed out this iust reproofe against the bloody per­seutor. Thou murtherer, Ver. 8.9. thou takest this life [Page 100] from us, but the King of the world will raise us up which die for his lawes in the resurrection of life. What shall I speake of the motherIbid. v. 20, 21, 22, 23. of these; Shee looked as cheerefully upon so many funerals of her owne sonnes, as upon so many trophees, and there­fore was shee a strange spectacle among women, who are wont to be too indulgent, shee was deligh­ted with the voyces of her sonnes, as with the songs of the sweetest musicians, beholding in them the most beautifull harpe of her owne wombe, and the harmonie of piety farre above it in what number, or measure soever delighting, and ravishing the heart. What shall wee sparke of the innocents of two yeares old and under, slaine by Herod in Bethlehem, who received the palme of victory before they came to naturall understanding, or had the feeling where­fore they suffered. What shal I say ofThis Martyr Agnes gave occasion of his three bookes of Vir­gins, Ex praedicatione liber sumat exordium. Natalis est Sanctae Ag­nes mirentur viri, non desperent parvuli, stu­peant nuptae; immiten­tur innuptae. Againe, in his 90. Sermon hee doth nothing else, but dilate her passion, her rare vertues, and con­stancy in abiding in a single life, especially in resisting of an Ethnicke prince, that sought to obtaine her good will. Her passion was, for that the divell stifling him upon his violence of­fered her, and when being restored againe to life by her intercession to God, hee was recovered, hee brake 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 chiefe Go­vernour Sempronius, caused her first to bee throwne into a great fire, out of which shee escaped by dividing of the flames into two parts, for the which mercy shee lifting up her hands in praier to God, and moving the people to pittie her: Hee secondly commanded a sword to bee thrust into her throate. Hence Dionysius Carthusian, upon her feast day, prayseth her upon that ground of Psalme 68.35. Mirabilis Deus in Sanctis suis, God is wonderfull 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 mortall life, she defended her chastity, and changed her mortall life into im­mortall? Let us not passe by St. Laurence, who when hee saw his Bishop Sixtus led unto his martyrdome, began to weepe, not because of his passion, but be­cause of his owne staying behind him. Therefore [Page 101] hee began to call upon him in these words, O father whither goest thou without thy sonne? 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 mee? hast thou found me a degenera­ting child? Trie whether thou hast not chosen a fit minister. To whom thou hast commited the consecrati­on of the Lords bloud, to whom the fellowship of con­summating the Sacraments, to him dost thou deny the fellowship of thine owne bloud? See that the commendation of this thy act bee not in jeopardy of losing, when thy fortitude is to bee commended. The abjection of the disciple is a losse to the ma­ster. What, that illustrious, and famous men doe overcome rather by the combats of their schollers then by their owne? Abraham offered his sonne. Peter sent Stephan before him. And thou, O father, shew thy vertue in thy sonne, offer him whom thou hast instructed, that being secure of thy judgement thou maist come to the crowne with thy noble traine. Then answered Sixtus, Saint Laurence with Sixtus the Bishop of Rome, whose Arch­deacon hee was, for that they would not give the Church trea­sure to the Emperours Decius, and Valerius, suffered martyrdome: his answer for the be­stowing of the trea­sure, after he had ga­thered together the poore, 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 Hippolitus a persecutor, who also became so constant in the cause of the Gospell, that hee also suffered death. One of those cruell Emperours cried out, O Laurence, O Hippolitus, yee draw me with fiery chaines. Expirârunt saith the story, that is to say, Decius and Valerius they died: one of them incontinently, the other after three dayes, and in the meane time grievously tormented, sent out his last breath. I leave thee not my sonne, neither doe I forsake thee, but greater conflicts re­maine for thee. Wee being old doe receive a lighter fight, for thee being a young man remaineth a more glorious triumph over the tyrant. Straight way shalt thou come leave off to weep, after three daies thou shalt follow mee. Betweene the Priest and the Levite it is meete there should bee this middle number. It was not [Page 102] 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? Weake disciples let them goe 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 2 Kings 2. Helias left Heliseus. Therefore I commend to thee the succession of our vertue. 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 beene made upon the theater, when Pilades called him­selfe Orestes: Orestes as he was, did affirme himselfe to be Orestes; He that he might dye for Orestes, O­restes, that hee might not suffer Pilades to dye for him. But it was not lawfull for them to live, because both of them were guiltie of parricide, the one be­cause hee 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 dayes after, when hee was laid upon the gridiron by the scoffing tyrant (that he might more slowly, and to his sorer paine be turned) little regarding, that side is rosted, saith he; turne the other, and feed upon it. So by the vertue of his undaunted courage, hee overcame the force, and fiercenesse of the fire.

CHAP. XLI. Powers not to bee provoked, nor the eares to bee ope­ned to flatterers.

BVT here this caveat is to bee taken, lest while some be led with too great desire of glory, they doe more insolently abuse the powers, and doe for the most part stirre up, and inflame to anger the mindes of the Gentiles being averse from us unto the study of persecution against us. For while those doe shew their strength to persevere,To abuse the Gen­tile authority by their ambition. and overcome punish­ments, how many doe they causeBy following their examples. to runne into danger, and perish? This proviso also is here used, that wee open not the eare to flatterers. For to bee mollified, and drawne away by flattery, is no way the part of fortitude, but of a fearefull, and slothfull disposition.

CHAP. XLII. Of Temperance, and the parts thereof.

WEE having spoken hitherunto of three vertues, it remaineth that we now speake of the fourth, which is called Tempe­rance, and Modesty: wherein principal­ly the tranquillity of the mind, the study of gentlenesse, the grace of moderation, the care of honesty, the consideration of comelinesse is looked into, and sought after. Wherefore a certaine order of life is to bee held of us, that certaine first founda­tions may be fetched from verecundy, or shamefast­nesse, which is an associate, and a familiar assistant for [Page 104] the quietnesse of the mind, which flyeth pervers­nesse, is farre from all riotousnesse, loveth sobriety, cher sheth honesty, and requireth that is comely. Let the choice of conversation follow, that wee may bee joyned in friendship to all the most approved aunci­ents. For as the use of equalls is sweeter; so of an­cients is it safer, which as with a certaine mastership, and guidance of life, doth colour, and beautifie the manners of young men, and doth as it were dye them in the Quasi murice probi­tatis inficit. purple dye of probity and honesty. For if such as are ignorant of the coasts of coun­tries doe delight to set upon their journey with such as are expert, and skilfull to find out the passages, how much more ought youths to enter a new way of life with old men, whereby they may not erre, nor de­flect from the right path of vertue. For nothing is better then to have the same both masters of our life, and also witnesses. Wee 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 severall wight. For oftentimes what beseemeth one, beseemeth not another. One thing may bee ac­commodated to youth, another to age, one to dan­ger, and distresse, another to peace, and prosperity. David 2 Sam. 6.14.13. danced before the arke of the Lord, Samu­el danced not. Neither was hee therefore reprehen­ded, but this more commended. Hee changed his1 Sam. 21.13. countenance before King Achish. But if hee had not done this through feare, lest otherwise hee might have beene discovered, hee could not have wanted the reprehension of lightnesse; Saul being in the company of the Prophets, did also himselfe prophe­cie: and mention is made of him only, as unworthy, and of none beside, is 1 Sam. 10.10. Saul also among the Pro­phets?

CHAP. XLIII. Every one ought to addict himselfe to that in the matter of Office, which may best accrue to him.

EVery one therefore being not vn­acquainted with his owne strength and wit, let him applie himselfe to that, which he maketh choise 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 towardnes, as of the vices, wherevnto he is inclined: and let him shew himselfe an equall iudge of himselfe, that avoiding evill he may be bent to a vertuous course. One is fitter for distinct reading of the Scriptures, another more care­full to expell divels byExorcisme and a­nointing the sicke had their expiration with the working of mira­cles. They were peculiar gifts of the holy Ghost, serving for the primitive times, and exorcisme was then v­sed extra baptismum, as Tertul. witnesseth in his Apolog. to vse it therein with the Pa­pists is without war­rant, and absurd, beca-by Christ in baptisme the devill is driven a­way. For as St. Cyprian Epist. ad Magn. well observeth, Sicut scor­pij & serpentes, &c. As scorpions and ser­pents prevaile in their poisoning on dry land but being throwen in­to the water prevaile not: so likewise evill spirits can remaine no longer, neither any further annoy, then vntill the holy Ghost beginneth to dwell in the baptized, and san­ctified. exorcisme, another of more regard in the quier, another can better apply him­selfe to the keeping of the vestry. Hee that is to­ward the Church, set him haue 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 per­forme 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 haue beene souldiers, are drawn to lead their lives in the warres, others accordingly in other professions, wherein their fathers walked before them. But in the eccle­siasticall function thou maist find nothing more rare then a sonne treading in his fathers steps, either because the graue, and weighty imployment therein doth deterre him, or because in a slippery age ab­stinence, and forbearance of worldly pleasures is harder, or because it seemeth a more obscure [Page 106] life to cheerefull youth, and therefore they convert their studies to those exercises, which they thinke more plausible. For more preferre what is present, then 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 ought our care to be greater, and more attentive.

CHAP. XLIIII. Of that which is comely, and that which is honest.

LEt vs preserue therefore, and pre­ferre verecundie, or shamefastnesse, and that modesty comprehending, and commending comlinesse, as the orna­ment and honour of our whole life. For it is no small matter, to keepe measure, and obserue order, in every thing, where­in doth truly shine forth, that which is called comely and is so ioyned 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, then a difference in the vertue, discerned they may be in the vnderstanding, no way well expressed in words, And that wee may inde­vour to fetch out some distinction betweene them, honesty is, as it were, the good health, and wholesome constitution of the body, comelines is, as it were, the complement, and beauty thereof. As therefore beau­ty doth seeme to excell health, and goodnes of con­stitution, yet cannot be without these, neither any way separated from them, because vnlesse good health be, beauty and well-fauorednesse cannot be: so honesty [Page 107] containeth in it, that is comely in such manner, that it may seeme to have proceeded from it, and cannot bee without it. Honesty therefore is as the soundnesse of the worke, and of our whole fabricke and comelinesse is as the beauty or shape, and con­founded with it, as subsisting together in one masse, but distinguished from it in opinion. For albeit it may seeme to exceed in something, yet in the roote it belongeth to honesty, but as a speciall floure 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 vertue of honesty being greene, comelinesse, because there is soundnesse at the roote, doth budde out as a flower. But the roote of our purposed vertue being rotten, there appeareth no blossome, the plant of honesty decaying, the fruit of comelinesse must needs wither. Thou hast this much better expressed in our sacred bookes. For David saith, [...] Psal. 93.1. [...]. Sept. Hebr. genth of goath celsitudo, and some­times excellentia, and this excellency is comelinesse. Is. 24. the Lord hath raig­ned, hee hath put on comlinesse. And againe the A­postle saith, Let us walke honestly, which in Greeke is [...] [...] of [...]. Rom. 13.13. properly signifying such as is of a good habite, of a good forme, and proportion. God therefore when he first made man, formed 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 sinnes: but afterward renewed him by his Spirit, and infused into him grace: hee that came in the forme of a servant, in the similitude of sinfull flesh tooke upon him the glory, and comeli­nesse of humane redemption. In commemoration whereof, as was before mentioned, the Prophet thus breaketh out, The Lord hath raigned, and put [Page 108] on comelinesse. And elsewherePsal. 65.60. [...], Sept. Tibi debetur Tremel. ex officio ecclesiae Iun. which executed in comelinesse. praise, O God, beseemeth thee in Sion, importeth thus much; It is both an honest, and comely thing that wee feare thee O Lord, that wee love thee, pray unto thee, honour thee. For concerning honesty in action, it is written, let all things bee done 1 Cor. 14.4. Transl. vulg. so Pagnin. Syriack cum modestia. The reason is the neerenesse of these in sense, and significati­on. honestly. Wee may feare, love, request, honour man, a hymne is sung specially to God. Wee are to beleeve this to bee comely in a more excellent manner, which wee bring, and pre­sent to God. It is meete a woman, no lesse then a man, should pray in a comely habite, but it is a thing that best, and most properly belongeth to her to pray 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 comelinesse that bea­reth the preeminence, the division whereof is double. For there is a decorum which is generall, sprea­ding it selfe into all the skirts of ho­nesty, and apparent in the whole state of the body, and there is that, which is speciall, which sheweth it selfe, and is more conspicuous in some certaine part. That generall is such, as if the whole life did accord, and had no disparity of acti­ons, all things did proceed in an equall forme, and when the universe is uniforme in the individuals, and each severall part of the course of life without dif­ference. The speciall, such, that in its vertuous de­signes [Page 109] it hath something more rare, and of speciall note; Observe this withall, that it is a seemely thing to live, and converse, according to the instinct of na­ture; and an unbeseeming, andIames 3.15. non na­turae ductum sequutus, sed erassis concupiscen­tijs addictùs. Sic enim vulgò accipitur juxta, Calv. 1 Cor. 2.14. [...]. sensuall to live con­trary thereunto. For the Apostle speaketh as if hee were to answer to some interrogatory made against it: Doth it 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 it selfe teach you, that if a man have long haire it is a shame to him, because it is a­gainst nature? And againe he saith, if a woman have long haire, it is a praise unto her: for her haire is gi­ven to her for a covering. For it is according to na­ture. For haire truly serveth for a vaile, and it is a vaile which God in nature hath ordained for them. Nature therefore her selfe doth dispense for us, and dispose what each person, what his habit, and forme of attire shall bee, which we ought to retaine: and I would to God we might preserve her intire in that her innocencyMath. 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 maliciousnesse might not change her into a worse mould, then which shee received. Thou hast this comelinesse in the general, because God made the beauty of this world Thou hast it in speciall, 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 Sunne, the moone,Vitium consuetudine, nimiore progressu robo­ratū 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 sūma est, qua faciente sunt, quaerun (que) sunt contraria natura non est nisi quae non est Ib. c. 12. & the starres to shine vp­on the earth, he approved each singular, and severall as anGen. 1 13. Tob meod denoting as much by an implicite prolepsis, as when doubled. Ex. 1.7. exceeding good. Was this comelinesse in the severall, and distinct partes of the world, and was not the lustre thereof much more in the vniverse?

Yes surely, wisedome ratifying, and applauding the same with herProv. 8.30, 31. voice, when he reioyced at the per­fection of his work, I was there as giving allowance, [Page 110] and commendation to his delight. In like manner the proportion of every member in the framing of mans body, is goodly to behold, and being duely conside­red of the greatest acceptance, and chiefest estimati­on. But the fit composition of the parts in common, and in the integrall building, because they so seemely; and sweetly meet, and conspire together in them­selves, is much more pleasing to the sight.

CHAP. XLVI. By restraint of what passions comelinesse may bee acquired.

IF any man therefore doth keepe good proportion in his whole life, and due measure in every his seve­rall actions: and againe if hee hold a due order, constancy, and mode­ration in his words, and workes, comelinesse in an excellent man­ner appeareth in his life, and sheweth it selfe in a goodly sort, and as it were in a crystall glasse; Yet let savoury, and sweet speech come thereunto, that it may withall wind in it selfe, and winne the affecti­ons of the hearers, and whereby hee who useth it, may make himselfe [...] Cor. 13.5. acceptable to his familiar friends, to the citizens, yea, if it may bee to all men: notwithstanding so, that he suffer not himselfe neither to flatter, nor to bee flattered. For the one of these is subtilty, the other vanity. Let no man despise the judgement of any man, especially what the best af­fected conceive of him. For by this meanes he lear­neth to bring due reverence to the good, whom to neglect is arrogancy, or dissolutenesse: of which two [Page 111] one proceeds from pride, the other from neglect. Let him also that will bee of comely carriage take heed to the motions of his mind. For hee must be circumspect, and beare a watchfull eye over his owne wayes, both in shunning what evill may bee against him, as also in providing what may make for his owne safety. For there be certaine motions, among the which there is that appetite, which breaketh forth after a violent manner, where in Greeke it is called [...], because it suddenly flyeth out with much force, fast, and farre increaseth, and spreadeth abroad. In these motions the powers of the mind, and of na­ture are not of meane 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 shee will, and by an officious dominion may teach it what ought to be done, what to bee avoided, that thus obedience may bee yeelded to so good a Mi­stresse. For wee ought to be sollicitous, and vigilant, that wee doe nothing rashly, and without care, or ought at all, whereof wee are not able to render a profitable reason. For the cause of our action, how­beit it be not rendred to of all men: yet it is exami­ned of all men. Neither have wee truly wherein wee may excuse our selves. For although there be a certaine power of nature in every appetite, not­withstanding in the law of nature it selfe, 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 runne before, neither forsake reason: lest in running before, it molest her, so that shee be excluded, and againe lest in forsaking her, there be a failing. Molestation taketh away constancy, failing discovereth idlenesse, accuseth of lazinesse. For the mind being troubled the appetite swelleth greater, [Page 112] spreadeth out longer and wider, and in its unbridled and impetuous race receiveth not the raine of rea­son, neither feeleth any, either hand, or curbe of the rider to guide, and restraine 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 waxe pale with feare, doth not containe it selfe 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 gravitie of manners, that followeth, naturall instinct is rejected, neither can that constancy take place, which in managing affaires, and consultations, is able only to beare up her authority, and main­taine that is comely. But a worse, and more grievousAppetitus concupisci­bilis, irascibilis, & ex dolore injuriae acceptae conceptus. At the re­surrection of the just there shall bee perfecta [...] of all the faculties of the soule. 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 griefe which is kindled by injury received. Concerning which argument the precepts of theChapter 2. Psal. 39.1. Psalme placed in our Preface doe sufficiently in­struct us. But this also falleth out happily, that be­ing about to write of Offices, wee might use that as a confirmation of our Preface, which likewise it selfe did belong, as a chiefe rule, to the matter of Office.

CHAP. XLVII. Of three kindes of men receiving injuries.

BVt because we haue before, as we ought, fearing least our preface might have beene too prolixe, breifly touched, how every one receiving injury, should bee able to avoid too much stirring vp anger, I deeme it expedient that the same subiect should now be more fully discussed. For it is a fit place vnder the part of temperance to shew how anger may be suppressed. We are desirous therefore, as farre 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 ouer whom the wicked insult, whom they daily rayle vpon, vexe, and disturbe. These because they cannot have iustice, are con­founded with shame, sorely perplexed with griefe. Like to these are very many of my ranke, and of my coate. For if any offer me iniury a weak &, silly man, though I be weake, and vnable to beare it:1. Sort receiving inju­ry render it in word, and act but forgiue it in heart. yet per­adventure, I may pardon the offence committed a­gainst me. If any crime be laied to my charge, I am no such person, that I can content my selfe with the satisfaction of mine own cōscience, albeit I know my selfe free from the crime obiected, but I must, neither can I forbeare, being a frail mā, wash away the spot of infamy cast vpon my ingenuous, & honest dis­position. Therefore I require anDeut. 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 beare it with silence. though I bee not growne to perfection, I retort not againe, howsoever reviled, the least con­tumelie, and if they grow in vpon me, and load mee never so hard with their taunts, weary, and over­whelme my teares, with their raylings, yet I hold [Page 114] my peace, and replie nothing at all. But if I be per­fect (that is to say, if I may so speak, seing in truth I am weake) then I blesse them that curse mee, as Paul also did blesse, when he saith, being evill spo­ken 1 Cor. 4.13. of, we blesse. For he had heard ChristMat. 5.44. say, loue your enemies, pray for them that revile you, and persecute you. Therefore Paul suffered, and indured 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 sonne of God. Notwithstanding, we are taught that in this kind of vertue holy David was not in­feriour to Paul, who when Shemei first1 Sam. 16.7. The resolution that David being dumb in this case, is nothing in­feriour 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 workes. Moreover it grieved him not to be reviled, yea, when it befell him, he imbraced it with much desire because it moved him more earnestly to seeke for mercy at the hands of God. But see how he stored vp humility, iustice, and prudence in his heart, ther­by to get favour of God. First he saith, Therefore he curseth me because the Lord Ibid. ver. 11. bad him curse, Here thou hast his humilitie, because those things, which were commanded him of God, he thought he ought to beare, as it became an obedient servant. Againe he said, behold my sonne, that came from mine owne bow­els, doth seek my life, here thou hast his iustice. For if we can be contented to suffer greivous things at the handes of our owne, why doe we take it in evill part, when strangers bring them vpon vs? 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, & doe me good for his cur­sing this day. Neither did he suffer him onely to rayle, but to follow him by the side of the mountaine, and cast stones at him, Yea, which is more, after the [Page 115] victory obtained, he willingly remitted the offence which I have therefore inserted, that I might teach holy David being a man of an Evangelicall spirit not only to have taken none offence at him, but his com­ming to him to have beene welcome, and to have brought him grace, and therefore to have beene de­lighted, not exasperated with these his malicious and mischievous despights: as being more advantageous to him in the more certaine expectation of a more ample reward of the bountiful Recompencer of all pati­ent forbearance. But howbeit he had now proceeded farre in the way of perfection, notwithstanding hee sought to attain to it in a higher degree. Through the griefe of iniury susteined, his heat of bloud was stirred vp in him as a man, but by the efficacy of the spirit of grace he overcame like a good souldier at the cōmand of his great generall. He indured as a valiant champi­on, but the vpshot of his patience was the expectation of the accomplishment of the Lords promises? And therefore he ^d said, Lord let me know the number of my dayes what it is, that I may be certified what I haue not Psal. 39.7. attained vnto. He seeketh the end of heavenly promises, or that end when every one shall rise in his own Sept. v. 6. [...]. The eight verse considered may helpe this sense, [...] &c. which is deliver mee from all my trans­gressions. 1 Cor. 15.23. order, Christ the first fruits, afterward they that are Christs at his comming, then shall be the end. For the kingdome being delivered vp to God, and the Fa­ther, and all powers being abolished, as the Apostle speaketh, perfection beginneth. Here therefore is an impediment,Ver. 14. here an infirmity even of those that bee the best and perfect in their degree, there is full per­fection. Therefore for the state of perfection, the Apostle pointeth at those dayes of eternall life which are alwayes in being, not at those dayes which passe away That so here in this life, he may take notice of his wants, & may grow vp in knowledge to vnderstand what the land of promise bearing perpetuall fruits is, what the first mansiō seat with the father, what the second, [Page 116] what the third is, in which every one according to his degree, and measure of gifts, and graces di­vine shall rest eternally. Wherefore according to his heavenly doctrine, not this life, which is full of want, and errour, but that in which is perfection, in which is truth, is to be sought after, evermore to bee desired, and aspired unto of us all. Here the shadow, there the substance; here thePsal. 39.6. & 73.20 1 Cor. 7.31. [...] & 13.12. [...]. image, and resem­blance, there the truth. The shadow in the law, the image in the Gospell, the truth in the heavens. Be­fore a lambe was offered, a calfe was offered, now Christ is offered, but hee is offered as a man, and as it were receiving his passion, and hee offereth him­selfe as it were a Priest, that he may take upon him our sinnes, and remit them to us. Here in an image, and certaine similitude, there in truth, where hee in­terposeth himselfe as an Advocate with the Father for us. Therefore here we walke in an image, wee see in an image: there face to 1 Cor. 13.12. face, where is full perfection, because all perfection is in the truth.

CHAP. XLVIII. Of treading vanity under foot.

WHerefore while wee are here, let us get, and keepe the image, that there we may come to the truth. Let there bee in us the image of justice, let there bee the image of wisdome, be­cause we shall come to that day, and according to the image then found in us, shall wee be judged. Let not the adversary find in thee his owne image; his image of raging, and fury. For in these maladyes harboureth mischiefe. For our 1 Pet. 5.8. adver­sary the divell goeth about like a roaring lyon see­king [Page 117] whom hee may kill, and devoure. Let him not find in thee the desire of gold, the heapes of silver,Iohn 14.30. Sathan non habet quicquam in Christo, quoniam nullis erat peccatis obnoxius, nec habet quicquam in illis, qui Christo sunt conjuncti, qui licet pec­catis sint obnoxij, ex hoc mundo corrupto, & per­dito non sunt, sed ex eo selecti super cap. 15.19. animadversio Musculi. Haec vera sunt in illis qui non se­cundum spiritum ambu­lant; Idem Musculus in hunc locum. the image, and shape of vices, let him not deprive thee of the voice of liberty, for this is the voyce of libertie, that thou maiest say; The prince of this world shall come, and shall not find ought in me. Therefore if thou be secure, that when hee commeth to make search, he may find no­thing in thee, thou shalt say that which Iacob the Pa­triarch sometime said toGenes. 31.37. Laban, what of all thy goods hast thou found with mee? Worthily blessed was Iacob, with whom Laban could find nothing that was his. For Rachel had hidden Verse 34. the golden and silver images of his gods in the camels litter, and was sate downe upon them. Wherefore if thy wisdome, faith, contempt of the world, if thy grace may cover all thy perfidiousnesse, and disloyalty thou shalt be blessed, and this may bee a good meanes thereunto, if there be no respect to vanities, and such unsound dotages, wherewith Laban was bewitched. Is it a matter of no worth to frustrate the voyce of the adversarie, so that not only all authority, and power, but even all pretence, and colour to accuse thee shall bee taken away? Therefore he which hath no re­gard to these, or any other vanities is not at all trou­bled, but hee which hath respect unto them, is most vainely, and idely, without any profit accruing to him thereby troubled, and molested. For what is it to scrape together riches but a vaine thing, and nothing furthering the soules welfare? For hee that shall dive into it shall hee not find too much vanity in it, so much so greedily with such an hungry and unsatiable ap­petite to gape after this fading, soone vanishing, and perishing pelfe? When thou hast with continuall carking, and caring raked it together, how knowest thou, whether God will suffer thee to possesse it one moment? Is it not a vaine thing for the merchant, [Page 118] night and day to toyle, and tugge upon the seas in a long voyage, that by his traffique hee might treasure up many rare, and pretious commodities? Especial­ly for that when hee hath purchased them with his penny, hee is troubled about their price, lest perad­venture hee undervalew them to his losse, such hunting and hearkening out places of Mart where hee may best vent them, and againe while hee ma­keth such open inquirie, how is hee frighted with feare of Pyrats, and robbers, that perhaps envying his so famous negotiation, might be stirred up against him? Being out of hope of any better season to set up saile, and make his returne, how patient is hee of delay, lest gaping for gaine hee should make ship­wracke? Is hee not also vainly troubled, which hea­peth together with long hard labour a great deale of mucke, when he hath no heire 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 heire doth incontinently by a preci­pitious, and braine-sicke course make havocke of what hath beene a long time in getting, being a foule devourer, blindly led to the present benefit, and sweet repose, unprovident for the after good, swal­loweth up all with open mouth like a gulfe even at one bit. Oftentimes likewise one that is in great hope to bee some successor, and is repined at, because hee hath some of the inheritance imparted to him before, becomes surprized with sudden death, and openeth a compendious way for strangers to enter in, as whole successors upon that, whereof he was many yeares before in undoubted expectation. Why dost thou therefore, O vaine man, thus weave the spiders webbe, which is empty, and without fruit? Why dost thou hang up thy rich bagges by way of boasting, being in truth weake, and simple stuffe, which although they abound with thee, they [Page 119] benefit thee nothing: yea, though they may array thee with costly attire, yet they doe strippe 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 hee not under condemnati­on? Dost thou lay downe the image of the King eternall, and dost thou take up, and foster within thee the image of death? Cast out rather out of the citie of thy soule the image of the divell, and take in the image of Christ. Let this shine forth in thee, in thy city, that is, let it shine brightly in thy soule, that thereby the foule shapes, and ugly deformity of vices may bee blotted out, and done away. Of these Da­vid speakethSept. Psal. 72.20. [...]. Lord in thy city thou wilt bring their images to nothing. When God shall have pain­ted Ierusalem according to his owne 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 Leviticall, comprehending withall the priestly order.

FOrasmuch as in the Gospell 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 himselfe was the line of their [Page 120] inheritance. WhencePsal. 16.6. David saith, The Lord is the portion of mine inheritance, and of my cuppe, thou shalt maintaine my lot. Of the Levite him­selfe he saith, hee is Num. 3.45. Hebr. Hau-lierunt mihi Tremel. Iun. ut sint mei. mine, or hee is for mee. Great is his Office that the Lord should say of him, hee is mine; Or as Christ said to Peter, of the piece of Math. 17.27. twenty pence found in the mouth of the fish, thou shalt give it to them for mee, and thee. Whence al­so the1 Tim. 3.2, 3, 4. Apostle when hee had said, a Bishop must bee sober, modest, hospitall, apt to teach, not given to filthy lucre, no fighter, one that can rule his owne house well, hee added withall,Verse 8, 9, 10. likewise Deacons must bee 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 bee first proved, and then let them minister if they bee found blamelesse. Wee may observe from hence how great things are required of us, that the minister of the Lord abstaine from wine, that he bee upheld by good testimonie, and not only by that of the faith­full, but by the witnesse of them that are without. For it is meete that the witnesse of our deeds, and workes should bee in a publick esteeme, and attesta­tion, lest ought should bee derogated from our fun­ction, that hee which seeth the Minister of the altar adorned with vertues suteable 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 againe, and renewed, is permitted? And in wedlocke it selfe therefore, the law not to iterate the same, neither to fall to the conjunction of a se­condHee meanes 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. Vpon the place above speci­fied to Tim. hee thus writeth, Hi 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 Bap­tisme, [Page 121] impediments should grow upon the election, and prerogative of the office, and ordination of the ministery, when with all offences, if they bee remit­ted by the laver of Baptisme, are not wont to be any hurt or hinderance. But wee ought to understand, that in baptisme there may bee dimission of the fault, there cannot bee an abolishing of the law. In Wedlocke there is not the fault, but the law therefore belongeth to the fault, there is a relaxation thereof in Baptisme. What belongeth to the Law cannot in wedlocke be dissolved. How can hee ex­hort toAccording 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 custome were not to be admit­ted to the ministerie being bigami. widowhood, who himselfe frequenteth wedlocke? But the ministery is to bee exhibited without offence, and spot, neither to be violated with any conjugal combination; yee know it to bee so, which have received in the integrity of body, in in­corrupted modesty, and in freedome from the society it selfe of marriage, the grace of holy ministery. Which thing I have therefore not passed by, because for the most part in more obscure places, when they executed their ministery, or also their priesthood, they begat children, and defended the same to bee as it were of ancient use: whereas the sacrifice was de­ferred for a certaine space of dayes, and the people which were to come to the sacrifice for their more pure accesse, were made to containe from theirExod. 19.15. for a time only as the Ap. adviseth 1 Cor. 7.5. wives as wee reade in the old Testament, and did wash their garments, as the textExod. 19.10.14. saith, wherefore if so great observance was used in the figure, how much more then ought it to bee in the exhibition of the truth? Learne O priest, and Levite, what is to wash thy garments, that thou maist bring a cleane 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 uncleane, both in body and soule, make supplication for others? darest thou mi­nister [Page 122] for others? The office of Levites was no meane place. For of these the Lord testifieth; Be­hold I 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 bee just, and the Levits shall bee mine. For I have sanctified to me the first borne in the land of Egypt. Wee know that the Levits are not reckoned among others, but preferred before all which are elected out of all, and sanctified, depu­ted for the firstNum. 3.41. Exod. 13.12. borne, for the first fruits, holy to the Lotd, in these there is paiment of1 Sam. 1.11.21. Levit. 12.7. vowes,Numb. 3.46.47. Luke 2.24. re­demption of the sins of the people. The Lord spea­king toNumb. 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 testimonie, and over all the instruments thereof, and over all things that belong to it, to beare the tabernacle and minister in it, and dwell round about it. And when the taber­nacle goeth forth, the Levites shall take it downe, and when the tabernacle is to be pitched, the Levits shall set it up: whatsoever stranger, thas is not of that tribe commeth neere, shall bee slaine. 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 wombe, and set over the Tabernacle, the people in the campe of holinesse, and faith, because thou alone art ordained toNum. 4.15. It is to be understood of the Priests the sonnes of Aaron, not properly of the Levites, for these must not med­dle to shut it, or open it, or touch it, no more then the people the mount, Exod. 19.21. the Priests themselves must not without re­verence. Vzza should have borne the Arke upon his shoulder was therefore slaine, 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 slaine were of the people, 1 Sam. 6.19. and their number sheweth it, only certaine were of the priests. cover the Arke of the testimony to which what stranger soever shall come neere 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 keepe them. Moses saw spirituallRom. 2.28. Deut. 30.6. circumcision, but hee covered it that hee might prescribe it in the signe. He saw also the unleavened bread of sincerity, and truth, [Page 123] hee saw the passion of the Lord, hee covered the un­leavened bread of truth with corporall, hee covered the passions of the Lord with the immolation, or sa­crifice of a lambe, or calfe. And the good Levits have kept the mystery of their faith under this co­ver, and dost thou thinke it a small thing that is com­mitted to thee? The first is, that thou see the high things of God, which is wisdome, the next that thou watch for the peoples salvation, which is justice, the third that thou defend the campe, guard the Taber­nacle, which is fortitude, the fourth that thou keepe thy selfe continent, and1 Tim. 3.3. [...]. Levit. 10.9. Tit. 1.7. sober, which is tempe­rance. These kind of vertues they which are without, have maintained as the principalls, but they judged the order ofor of justice. See herein a difference betweene Christian, & Ethnick Philosophie. cōmunity superior to that of wisdome, when wisdome is the foundation, & justice the work, neither can the work stand unless it have a foundation.

Now wisedome, which is the foundation is Christ.1 Cor. 3.11. Faith therefore in him is the first and cheifest wise­dome,Prov. 9.10. as Salomon saith following hisPsal. 11.1 [...]. Father, The beginning of wisedome is the feare of the Lord, and the law saith, thou shalt love the Lord, thou shalt love thy 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 soule, then the which nothing is more noble, thou consecrate to God,The feare of the loo­sing the iewell of the soule in any of his flocke ought to be great in the minister for he must see what is lost, Ezek. 34.10. When thou shalt first pay the debtDeut. 6.13. Mat. 6.33. thou ow­est to the author of thy life, and liberty, it is lawfull for thee to spend thy labours for the releife, and help of men to supplie their wants in their necessities, ei­ther by money, office, or by whatsoever gift, which in your function hath no bounds. Releiving with mo­ney thou mayest cancell the obligation of the debter vndertaking the matter by vertue of thy office,Deut. 22.2. & 24.13. Iob 31.7.16. & 29.16.17. thou mayest saue what he feared would haue beene lost, [Page 124] that1 Tim. 6.20. committed it in [...] he to whom God hath com­mitted in deposito the heavenly verity shall he faile in ordinarie matters. trust, And it is thy duty, beleeue it, whatsoever is deposed into thy hands to preserue 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,Ezek. 18.7.16. whom thou art not able to resist, helping the Barbarians against this thy coun­trey, require the money committed to thee, or if thou let it goe from thee, in the presence of one, who will extort it, if thou restore it to a harebraind person that cannot vse, nor keep it, if thou deny not a sword to a mad man wherewith he killeth himselfe, is it not against thy office, and charge thus to pay what was put into thy hands? If thou receiue wit­tingly stollen goods, is it not against thine office to defraud him that lost it? It is sometimes likewise against thine office to performe thy promise, to keep the sacrament or oath thou hast taken, as it was in Herod, whoMat. 14.7. sware that he would giue to Hero­dias daughter whatsoever she would aske, and there­fore cut off Iohn the Baptists head that he might not breake his promise.Iudg. 11.30. Of Iephthes, what should I say who to fulfill his vow, that whatsoever should first meet him, at his returne after the victory, the same he would offer to God, his daughter first meeting him he sacrificed her? It had bin better for him to have pro­mised no such thing, then by performing his promise to commit parricide. You know well that it is a mat­ter of great consultation, and wisdome, to foresee such mischeifes. And therfore let a Levite be chosen, such a one likewise that may stand in the holy place,Numb. 27.21. con­sult the oracles of God, may not bee deceived in his counsel, may not forsake the faith, may not feare death in nothing may beare himselfe intemperately, but in such sobriety, that his very presence may carry with it gravity. Neither to avoide intemperancy is it e­nough [Page 125] to have a continent mind only, but chast eyes, also, lest a casuall meeting vpon the sodaine of some tempting obiect doe crush the forehead of sobriety, for the want of this is the violating vnspotted cha­stity, because he which seeth Mat. 5.28. a woman to lust after her, hath committed adultery with her already in his heart. So we see, that adultery doth not consist in the foulenesse of the fact outwardly done, but in the intention of the sight, and inward motion of the heart. These may seeme too too heavy and hard impositions, but yet nothing superfluous, but altoge­ther necessarie in so great a function both in loo­king into themselues, and that first for the furni­shing them for their high calling, and then in see­king for a reformed life of their people. The speci­all grace thatDeut. 33.8.9. Moses in his benediction doth bestow vpon them should bring them reverence. Give to Levi thy Vrim and Thummim, thy true ones, and manifest ones, light and perfection, knowledge, and holinesse, give to Levi, the lot of thine inheritance, and thy law to thine holy Aaron one and his posterity, whom they did prove by temptations in Massah, and pro­voked by contradictions at the water of Meribah, who said, to his father, and mother, I haue not seene him, neither knew he his brethren, nor knew hee his owne children, for they observed thy word, and kept thy co­venant. They therfore are his true, and manifest ones, which haue no deceipt in their inward parts, hide no guile there, but keepe the Lords precepts, and lay them vp in their hearts, as Marie ^k did: which in fulfilling their office have no respect to their parents aboue others, loue the true worshippers, and godly livers, hate the violaters of chastity, re­venge the injuries of the modest, know the times what they are, when more, when lesse good may be done, what is fit for every season, that so they may follow that which only is honest, and may waite [Page 126] their occasions, and opportunities thereunto. And if it happen that two sorts ofHonestum, & turpe, that which is honest, and that which is dis­honest, or turpitudine vitiosum, defiled with vice, to use the phrase of St. Augustine are opposite l. 2. de Civit. Dei: so also our au­thor taketh it, offic. l. 2. Tantus splendor hone­statis est, ut vitam bea­tam efficiat tranquilli­tas conscientiae, & se­curitas innocentiae, so Cicero l. 3. de offic. Ni­hil turpe faciendum bo­no viro, etiamsi omnes Deosex omni parte ba­bitant, etiamsi homines (que) caesare possimus, so Seneca in Rhetor. Ecce torpent ingenia desidiosae iuventutis, nec in unius honestae rei labore vigilatur, somnus, languor (que) & somno, & languore turpior ma­larum rerum industria invasit animos, Thus commonly: Sometimes it signifieth faire, sometimes honorable, sometimes continent, honest actions belonging both to their place, concurre to bee executed at the same time, let them thinke that the more honest of the two is alwayes to be preferred. These may wor­thily be stiledPsal. 112.1. & 144.15. con­tinent, but here it may bee put for that which is according to order, and disci­pline most seemely, and convenient. Gloriam ingentem, divitias honestas volebant Salust. de Conjurat. Catil. and is the same with pulchrum when it is used, as in Tul­lies offices, for comely, not distinguished as there, but confounded with it, and so also according to the Etymologie thereof comming of polleo quòd polleat forma. Againe, honestum, & utile are properly disparata, but here the same, and so rather doth our author meane it, as E duobus utilibus utilius eligendum, Cicero de offic. lib. 1. blessed whosoever they bee. The Priests and Levites, O Lord, that make manifest thy truth, that tender the sacrifice of prayer in the con­gregation aboundantly blesse, and their substance, accept of the worke of their hands, that so the fruit of propheticall benediction, which hath proceeded from thine owne sacred mouth may daily bee exhibi­ted to their unspeakable comfort, and thine endlesse, and immortall praise, which livest, and raignest with thy Sonne, and the holy Spirit, three persons, and one God in Majesty, and dominion, without beginning or limitation of time, incomprehensible, Amen.

CHAP. XIX. here put, because omitted in the impression. In all our actions we must demeane our selves like men, neither is any thing to bee done by affectation or effeminately.

I Am delighted to stay a little longer in theErasm. edit. patribus pro partibus. parts of modesty while I speake to you, who either perceive of yourselves what commodity, or else are not unacquainted what dis­commodity it brings. Which being convenient to all ages, persons, times, places, not­withstanding it most becommeth youth, and youth­full yeares. But it is in all ages to be kept, that, that which thou dost may be decent, and convenient, and that the order of every ones course may be agreeable to his life. WhenceTullius, Lib. 1 de offic. decori. Tully thinketh order ought to be observed in that comelinesse, or decency, and saith, that to be seated in beautifulnesse, proportio­nable placing, attire fit for action. Which hee affir­meth hardly can bee expressed, and therefore suffi­cient if it be understood. But why hee interposeth beautifulnesse I throughly apprehend not. Al­though he may commend the strength of the body, we surely place not the seat of vertue in the beautie of the body. Notwithstanding wee exclude not aIngenium malè habi­tat Galbae. grace thence, because modestie, and comelinesse were wont to cast over the countenances themselves the tincture of shamefastnesse, and thereby make them more acceptable. For as an Artificer in more profitable materials was wont better to worke: so modesty also in the naturall comelinesse of the body is more eminent: notwithstanding, so that it bee no affectation of comelinesse in the body, but naturall, [Page] simple, neglected, and more desired, not adorned with pretious, and white garments, but common, that nothing be wanting to honesty, and necessity; nothing come neere to nicenesse, and gaynesse. As for the voyce it must not bee remisse, broken, soun­ding at all effeminatly, by what a one under shew of gravity many have used to counterfeit, but such as reserves a certaine forme, rule, and manlike pith. For this is to retaine the beautie, to live decently, to render things convenient to every sex, and person. This is the best order in doing, this the fittest setting forth of every action. As I doe not approve of a soft, and unmanly, either sound of the voyce, or ge­sture of the body: so neither of unmannerly, and rusticke behaviour. Let us imitate nature: her image is the platforme of discipline, and paterne of mo­desty.

CHAPTER. I. By honesty a blessed life to bee acquired.

IN our former booke we haue trea­ted of offices, and duties which be­long to honesty, wherein we doubt not but that a blessed life, which the the Scripture calleth life eternall, doth consist. For so great is the splendor and beauty of honesty, that the tranquilli­tie of conscience, and the security of innocency found therein, doe make it a blessed and happy estate. And therefore as the sunne when it ariseth, hideth the globe of the moone, and the other lights of the starres, so the brightnes of honesty, when it shineth and glistereth in its true, and perfect comelinesse, shadoweth, and obscureth the other good things which according to the estimate of bodily pleasure in the worlds account, are deemed famous, and re­nowned. Shee is clearely blessed which receiveth [Page 2] not her verdict from other mens iudgement, but perceiving, and vnderstanding from her owne do­mestick senses, as bosome witnesses, what in truth shee is, becommeth her owne iudge. Neither doth shee require popular opinions as any reward, nei­ther doth she stand in awe of them as a punishment. By how much lesse therefore shee followeth af­ter glory, by so much the more is she eminent, and conspicuous aboue it. For they which seeke 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 hinderance to eternall life, as the gospellMat. 6.2. [...]. hath, Verely I say vnto you they haue their reward, being spoken of those that much insult, and solace themselues in sounding forth a trumpet, that the world may take notice of their great devotion, and bounty to the poore. Like­wise of theirVer. 16. fasting, which vnder the counter­feit vizard of disguising their faces, they doe in vain ostentation, they haue also saith our saviour, their reward. Wherefore it is the part of honesty, ei­ther to doe thy worke of mercy, or to obserue thy fast in in secret, that so thou maist reape 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 vp with him eternall life, which he only is able to restore to him, who is the author thereof. Which that his donationLuke 23.43. of indulgence, and free gift to the good theife, doth clearely evidence: Verily I say vnto thee, to day shalt thou be with mee in Paradise. Whence it is manifest that the divine scripture hath given eter­nall life, such high style, and title, whereby it is made so blessed, that it is not left to be prized, and valewed by man, but reserved to the divine iudgement of God.

CHAP. II. The Philosophers to haue beene of manifold, and great variety of iudgement concerning beatitude, but the same according to Christian Philosophy to consist only in the knowledge of God, and good workes.

THerefore some Philosophers have placed an happie life in the sustei­ning of no greife, nor sorrow, as Hieronymus, Some in the know­ledge of things as Herillus, who hearing science wonderfully com­mended by Aristotle, and Theo­phrast, made it only the cheife good, when they commended the same for a principall among others not for the sole good. Others have pointed at plea­sure to be it, as Epicurus. Others as Calipho, and after him Diodorus haue so interpreted him, that the one hath ioyned to pleasure, the vacuity of greife the commerce and fellowship of honesty, because without this adjunct a blessed life could not subsist Zeno the Stoicke hath affirmed honesty it selfe to be the sole, and cheife good: but Aristotle and The­ophrast, and other Peripateticks to bee in vertue, that is nothing else but in honesty, but to bee made compleate 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 gospell doth give evident testimony. For of knowledge, so saith the LordIohn 17.3. Iesus, This is everlasting life to know thee the only true God, and Iesus Christ, whom thou hast sent. And of workes thusMat. 19.29. he answered, whosoever hath forsaken houses, or brethren; or [Page 4] sisters, or father, or mother, or wife or children, or feilds, for my names sake, he shall receiue an hun­dred fold more, and shall possesse eternall life, for his [...] here­ditatis iure possidebit. Beza. rightfull inheritance. But lest perhappes this assertion should be suspected, and misdeemed as some novelty, the question being on foote long before among the Philosophers, before it was han­dled in the gospell, because the Philosophers, that is, Aristotle, Theophrast, or Zeno, and Hieroni­mus, were before the Evangelists, but after the Prophets, let them heare, how long before the name it selfe of a philosopher was spoken of, both these parts of our affection were by the mouth of Da­vid clearely, & expresly avouched. For it is writ­ten: Blessed is the man whom thou chastisest, and teachest Psal. 94.12. [...]. asher teiassrennu quem erudieris eum Arias Mont. the roote is Ia­sar properly corripere chastisement and eru­dition commonly goe together, and therfore the one is vsed for the other. in thy law: And we haue the same els where, Blessed Psal. 112.4. is the man that feareth the Lord hee hath great delight in his commandements. We have shewed it concerning knowledge, the reward whereof this our prophet mentioneth to bee the fruit of eternity, and addeth withall what be the re­wards of them, who remaine in the house of him that feareth the Lord, or are instructed in the law, and greatly delight in the holy commandements of God. Glory and riches, saith he, are in his house, and his righteousnesse endureth for ever. In the same Psalme also he subioynes for works,Psal. 112.7, 8. that the good man shall never be removed, shall be had in everlasting remembrance, and his horne shal be ex­alted with honour, namely for his mercy, lending freely, discretion in speech, just dealing, dispersing to the poore. Wherefore faith, because it is the good foundation of all these, and is thereafter likewise specified ^g therein, hath the blessing of e­ternall life, and in like sort good workes. For the just man being approved of God in word and deed cannot but be in an happy estate. To be expert [Page 5] and too much exercised in good words, and to be desidious, and defectiue in pious workes, is to give the prudence of the tongue by the practise of the hand, the repulse with opprobrie, is by thy know­ledge to aggravate the offence, and considering thy solid apprehension vnworthily to acquit thy selfe to make thy sinne more capitall. Contrariwise to bee strenuous, and strong in the operation of good but in affection disloyall, and vnfaithfull, is as if thou wouldest eleuate, and raise from a vitious and rot­ten foundation, a faire and stately roofe with good­ly galleries in the toppe thereof. Wherevpon the more thou buildest, the more it is subiect to ru­ine, the more thou crowdest in, the higher thou so­rest, the more vnstable it standeth, the thicker, and faster it falleth, because without the muniment of faith, the monument of good workes cannot sub­sist. A deceitfull station in the haven decayeth, and demolisheth the shippe, a sandy soyle soone yeeldeth, neither is it able to susteine the weight of the structure, and edifice imposed. There is there­fore plenitude of reward, where is perfection of vertue, and a certaine golden sobriety, a sweetly consorting of moderation of deedes 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 Gospell 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 externall.

AND because the sole science of things, either as a vaine, or as an halfe perfect, and lame opini­on, according to the superfluous disputes of Philosophie, is exploded: let us considerQuam enodem de eo divina Scriptura absol­vat sententiam. Enodes trunci Virg. Statim (que) ipse quaestionem enodem reddidit, Ambr. lib. 1. Offic. how plaine a ver­dict the divine Scripture doth passe upon it, where­upon wee see so manifold, so implicate, so confused questions of Philosophie to depend. For the Scrip­ture ratifieth nothing as good, but what is honest, and doth judge vertue in every estate of men to bee bles­sed: such a vertue namely, which neither is increa­sed with the outward prosperity of the body, nor di­minished with adversity, and againe giveth warrant for nothing as blessed, but what is alienated from sin, what is replete with innocencie, what aboundeth with divine grace. For it isPsal. 1.1. written, Blessed is the man that hath not walked in the counsell of the ungodly, nor stood in the way of sinners, nor sate in the seate of the scornfull. But his delight is in the law of the Lord. And in another placePsal. 119.1. [...] Sept. themi­mei Hebr. upright, both tend to innocency. The roote 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 walke in the law of the Lord. Therefore innocency, and knowledge make blessed, and we have observed be­fore, the seed of well-doing sowne abroad to reape the blessing of eternall life. Wherefore it remaineth that the defence of pleasure, and feare of griefe be­ing [Page 7] rejected (whereof the one asInfractum. unmanly, and effeminate, the other asEviratum. drouping, and at despaire is condemned) I may shew an happy life to cast forth the reyes of her luster, even in the darknesse of dolour, and griefe. Which may easily appeare to every one that in the reading of the Gospell shall make but a little entrance.Math. 5.11.12. Blessed are yee when men revile you, and persecute you, and say all man­ner of evill against you for my sake falsely. Re­joyce, and be glad: For great is your reward in hea­ven, and in another place,Math. 16.24. If any man will follow mee, let him deny himselfe, take up his crosse, and follow mee.

CHAP. IIII. Blessednesse to bee obtained by the undergoing of sor­rowes, and necessities. For the confirmation where­of the examples of the Fathers are produced.

BEatitude therefore is also in sorrowes which vertue replenished with sweet­nesse doth mitigate, and asswage, when it hath enough at home in it selfe of its owne 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 hee stronger then at that time, when being in extreame danger hee despaired not of deliverance, but required according to Gods promise a day ofExod. 14.4. For are not these words of right noble courage, feare not, stand still, and behold the sal­vation of the Lord, which hee will shew to you this day? triumph? For the E­gyptians whom yee have seene this day, yee shall ne­ver see them any more. Neither did a small portion [Page 8] of happinesse befall Aaron, and so hee reputed it, then when heeObjectu sui. standing in the middest to the ha­zard of his life betweene the living, and the dead, with the censor of incense in his hand, whereby hee made an attonement betweene God, and the people, and so staid theNumb. 16.48. plague that it spread no further. How worthy of honourable mention isDan. 6.16. Daniel, who was of that rare wisdome, that among the af­famished, and hungry Lyons, hee was touched with no feare of their bestiall, and savage cruelty: yea so farre from the least thought of anxious passion, that hee might have fed, and banquetted in their sight, neither dreaded that in so doing they would haue beene provoked the more to have seazed upon him? Wherefore in griefe likewise, there is Vertue exhi­biting within the sweetnesse of a good conscience, which is a signification that griefe diminisheth not the pleasures thereof. As therefore, by griefeNulla virtuti decessio beatitudinis per dolo­rem. ver­tue suffers no losse of beatitude: so by the pleasure of the body, or commodities of this life, there is no in­crease of it. Of these thePhil. 3.7.8. Apostle speaketh well; The things that were vantage to me, the same J coun­ted losse for Christs sake; and to give more weight to it hee addes, I account all things as losse, and e­steeme them as doung that I may winne Christ. Hebr. 11.25.26. Moses preferred the reproch of Christ above the treasures of Egypt, and chose rather to suffer affli­ction with the people of God, then to injoy the plea­sures of sinne for a season. Neither did he esteeme himselfe then rich, when hee abounded with money, neither afterward poore, when hee needed nourish­ment; unlesse peradventure hee may then seeme to some man lesse happy, when in the wildernesse his daily food to him, and his people was failing. ButPsal. 78.25.27:28. Manna, which no man dare deny, to have beene a chiefe good, being the bread of Angels was mini­stred from heaven, flesh also fell from heaven upon [Page 9] them, and was made their daily banquetting dish. Bread was wanting also to holy1 Kings 17.4.6.10. Eliah, and hee would have found it so in so great famine, had hee sought after it: but indeed hee seemed not to need it, because hee 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 hee for that cause poore, because hee was poore to himselfe? No: yea rather hee was blessed, because hee was rich to God. It is better to be rich to others, then to thy selfe, as was this Prophet, who in the time of famine desired food of a widow, that thereby hee might take occasion to1 King. 17.14.16. increase her meale, and oyle, and though she made continuall use of it, it might not faile her, but might supply her necessity for the space of three yeares and six moneths. Good reason had Peter to desire to bee there, where he saw these.Math. 17.3. For good causes ap­peared these two with Christ in glory, because hee himselfe likewise being rich was made 2 Cor. 8.9. & 6.10. poore. Wherefore riches yeeld no helpe nor furtherance to a blessed life. Which the Lord evidently sheweth in theLuke 6.20, 21. Gospell saying, Blessed are the poore, for theirs is the kingdome of heaven; blessed are they that hun­ger now, and thirst after righteousnesse, for they shall be filled; Blessed are they that weepe now, for they shall laugh. Therefore it is clearely proved, poverty, hunger, griefe, which are thought to bee evills, not only to be no impediments, but speciall adjuments to a blessed life.

CHAP. V. What things are thought good to bee for the most part an hinderance to a blessed,Seculi homines infaelici­ter faelices sunt, Mar­tyres autem faeliciter infaelices erant. Christian felicity con­sists in suffering. and eternall life, what are thought evill to bee certaine matter, and meanes of vertue, and everlasting felicity.

BVT it is manifest by the Lords judge­ment those things which seeme good as riches, saciety, joy without griefe to bee a detriment to the injoying of blessednesse.Luke 6.25. See here the diffe­rence betweene Eth­nick, and Christian Philosophie. For few of the Ethnicks thought to bee exerci­sed under losses, and crosses to bee the way to happinesse, but these to bee indured, because of necessity, not because God dis­poseth them partly for subduing of the par­ty, and partly for triall of patience, as doth the Christian. Woe unto you, saith hee, that are rich, for you have your consolation, woe un­to you which are full, for yee shall hunger, woe unto you that laugh, for yee shall waile, and weepe. So therefore the externall goods of the body are not only no ayde, to a blessed life but a losse. Thence is it that1 Kings 21. Naboth was blessed, even when hee was sto­ned by him that was rich, because being poore, and infirme, hee was rich only in affection, and religion, which made him stand out against the riches of a King: insomuch, that hee would not make an ex­change of the inheritance of his Fathers vineyard, nor be bought out of it by the kings money. Where­in hence grew his rare perfection in this kind, that he would rather maintaine the right of his ancestors with the spilling of his owne bloud, then yeeld to the covetous, and unjust desire of a tyrant. Thence also Achab became miserable, and wretched, and that in his owne judgement, when he would kill a poore innocent subject to possesse his vineyard. Certaine it is, vertue to be the sole, and chiefest good, and it alone abundantly to suffice without the exter­nall 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 vertue, to [Page 11] be a sure, and neere steppe to that which is eternall. For a blessed life is the injoying the inward fruit, and com [...]ortable possession of the good things, or gifts of grace present, but eternall life is the full, and fi­nall accomplishment of the hope, and assured expe­ctation of the good things to come. Notwithstan­ding there be some which suppose itYet is it found by ex­perience in every true Christian by how much more, as his mind is contracted to­gether under the crosse by a naturall feelng of a [...]i [...]y, by so much [...] diffu­sed abroad by a spiri­tuall alacri [...] c [...]n [...]ur­ring therein, Ca [...]. Iu­stit. lib. 8. cap. 8. [...]. 11 imposible a blessed life to bee in this weake, and fraile body of ours, in which of necessity vexation, griefe, lamen­tation, sicknesse remaineth: at if wee now under­stood it of bodily delights, and not of the height of wisdome, solace of conscience, soveraignty of ver­tue. For it is not a blessed thing to be in passion, but to overcome it, neither to be broken with the consi­deration of temporall griefe, as living alwayes in dreadfull, and deadly feare of blindnesse, banish­ment, famine, defilement of daughters, losse of chil­dren, and the like sad accidents, which are thought very grievous and doe aggravate the common cala­mities of this life, but to beare themIames 1.2. chearefully, 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 withGen. 27.1. blindnesse, was blessed? For must hee not needsHebr. 11.20. Fide praditus. be blessed, that as a father bestowedGen. 27.28, 29, 39. benedicti­ons? Was not Jacob blessed, who albeit as oneGen. 27.42. chased from his fathers house, and an alient in a strange countrey, and there living as a pooreChapt. 29. mer­cenary shepheardGen 31 41. indured twenty yeares banish­ment, and at his returne had such cause of mourning, and lamentation for theChapt. 34.2. rape of his daughter, the rash, and bloudy enterprise of his sonnes, and like­wise sustained such a biting, and grievousChap. 41.57. & 42.1 famine of so large extent, and long continuance as hath hardly befallen the worst of the sonnes of Adam in any age. Are they not therefore blessed from whose faith God himselfe taketh witnesse, saying,Exod. 3.6. Math. 22.32. I am [Page 13] the God of Abraham, the God of Isaac, and the God of Iacob. Servitude in it selfe is a miserable estate, yet living under itGen. 39.1. Ioseph was miserable, yea, rather he was altogether blessed, when in bon­dage he shooke off the bonds of sinfull lust, and in the linkes of captivity,Verse 9. listened not to his wanton mistressesVerse 7. lure. What shall I say of holy David, who was brought beyond measure to deplore the untimely deaths of his three sonnes,2 Sam. 13.28, 29. Amnon, 2 Sam. 18.33. Absalom, and that2 Sam. 12.16, 17. illegitimate infant, which he had by the wife of Vriah: and which is worse, the2 Sam. 13.14. unherd of incest, even almost among the heathen, of his daughter Thamar? How could it be, that hee should not bee blessed out of whose succession the author of blessednesse himselfe, who makes very ma­nyLuke 1.48. hlessed, descended? For Iohn 20.29. blessed are they that have not seene, and yet have beleeved. Thomas, and the other disciples had now a sensible feeling of their infirmity of faith, but by our saviours shewing them the print of the nayles in his hands, and side, together with theVerse 20. inspiration of the holy Spirit they recovered from their weaknesse, and grew strong. Who was ever more molested withIob 2.7.13. sores of body, andChap. 6.4. sorrowes of soule, then holy Job? Witnesse theIob 1.16.14.15.17. the harsh opposition of his friends, chap. 6.14, 15.21. & 15.34. & 19.3. The strange disposition, and despe­rate advise of the wife of his bosome, chap. 2.9. the scornes, and scoffes of his villans, and vassals chap. 30.1.10. the terrors of sinne, the horrors of death chapt. 7.3.19. the anguish of spirit chapt. 7.15. & 27.21. the wounds of conscience cbapt. 6, 4. the arrowes of the Almighty mustered themselves, and brake in suddenly upon him, making him a spectacle to men, and Angels, 1 Cor. 4.9. burning of his house, the losse of his cattell, the sudden death of his ten children, the swelling, and raging ulcers, the burning and an­gry blaines, and botches of his whole body. In all these was he lesse blessed, then if hee had not suffered them? nay, was he not much more approved by his rare, and admirable patience shewed therein? Let it be granted that there was exceeding much bitter­nesse in them, what griefe is there so great, that the [Page 21] vertue of the mind doth not cover, and overcome; I cannot deny the sea to be deepe, because in the shore there be many shallow foordes, neither the haven to be bright, because it is sometimes obscured with clouds neither the earth fruitfull,q [...]a jejuna glarcaest. because the drift sand, pible stones, and gravell lying on the shore maketh it so in some places, or the standing corne, toward the time of harvest to be faire, goodly to the sight, because it hath some small sprinkling of wilde oates intermist. In like sort deeme thou of the harvest of an happy conscience, that is never so cleare, so calme, but the cloudes of sorrow, and vexation infest and interupt the tranquillity thereof. If any crosse, or bitter incombrance happen, is it not shrowded, vnder the sheaves of a blessed estate, as the wild and worklesse oates, the bitter, and distast­full darnell, vnder the sweet and pleasantly savo­ring wheat? But now let vs proceed to the things proposed in our former booke.

CHAP. VI. Of profit, not that, which raked together by vnjust lucre, but of that which is just and honest.

IN our former booke we have so made our division, that honesty, and comelinesse from the which duties might well bee drawne, and were to goe before in the first place, what belonged to v­tilitie were to follow after in the second. And as in the former we have noted a certaine distinction, and difference betweene that which is honest, and that which is comely, but yet such as might better [Page 14] be vnderstood then expressed: so now when wee handle that is profitable, this seemeth to be a cheife, and prime thing to be considered of, what is more profitable. But we value not profit according to the estimate of pecuniary commoditie, but according to the gaine of piety. The Apostles rule1 Tim. 4.8. must be our derection, godlines is profitable vnto all things, ha­ving the promise of this life, and that which is to come. Therefore when wee doe diligently search the divine scriptures, wee often find therein, that what is honest is also called1 Cor. 6.12. [...] for [...] profitable. All things are lawfull for me, but all things are not profitable. He spake before of vices now therefore he saith, it is la full, that his sins are in our power, but vn­seemely is it, and dishonest, to fall into them. Free­will we have to run into evill, but not to be honest, ready and easie is the way to grow loose and rio­tous, but not righteous, and iust. For thereby meate is made to serve the belly, not toNon vivendum est vt edamus, sed edendum vt vivamus, vivendum verò vt dei gloriae pro­movendae studeamus, 1 Cor. 10.31. Cum bona sit omnis cre­atura, & benè potest a­mari malè, benè scilicet ordine custodito, malè atuem perturbato. Aug. de civit. Dei Lib. 15 Cap. 22. serve the Lord Wherefore whatsoever is profitable, that also is iust, it is iust that wee should serue Christ, who hath redeeemed vs. Therefore they are iust, who for his names saks have offered themselues to death, vniust who haue refused or sought to avoyd it. In the person of these latter the PsalmistPsal. 30.9. breaketh out, what profit is there in my blood, when I goe downe to cor­ruption? or at least his phrase may well fit this construction, what profit doe I reape by my righte­ousnesse? and if it may accord, with theirs in the booke of Wisedome, Let vs Wisd 2.12. [...] of [...] which of [...] and signifieth let vs sit or lie in waite. circumvent the iust for hee is not for our profit, that is, hee is vn­just, because he reprooveth, condemneth chastiseth vs. Howbeit this also may be vsed against the co­vetousnesse of the wicked, which is neere to per­fidiousnesse, according to that we read of Iudas the traytor, who through the study of avarice, and de­sire of money fell into the snare of treason, and [Page 17] desperate strangling of his owne body, of this we are to speake, as of that which is replete with ho­nesty, and as the Apostle defineth it in the same forme of words, This I say for your profit, not that I may take you in a snare, but that ye may follow that which Psal. 119.36. [...] is honest. 1 Cor. 7.35. [...] Participium nominis vim obtinens. [...] of [...], so signifieth not improperly. It is manifest therefore what is honest to be profitable, and just: and what is profitable, to be honest, and iust: and what is just to be profitable and honest. For neither is my dis­course to merchants covetous after the desire of gaine, but to sonnes, and of offices, which greatly reioyce to inculcate, and am very desirous likewise to infuse into you, whom I haue chosen into the Lords ministery, that those things which have growne vp, and beene imprinted in your mindes, and manners by long vse and institution may ap­peare in your speech, and discipline. Wherefore ad­dressing my selfe to speake of vtility, I call to mind that propheticallbat sah, cōcupiscere Aria [...] Mon­tanus rendreth it con­cupiscentia, Tremel. & Iun. neque sinas deflecti ad quaestum. ve [...]le, Incline my heart vn­to thy testimonies, and not vnto covetousnesse, Lest the sound of vtility should stirre up to the desire of money. Beside some reade, incline my heart vn­to thy testimonies, and not to ^h vtility, to that vtility, to those faires of game, to that hunting after lu­cre in vre with men fully bent vpon profit, wholy set and fixed vpon such cares, as deriue commodities to them. For vulgarly they call that onely profita­ble which is gainfull. But our tractat is of that v­tilitie, which is acquired by losses, that we might gaine Christ, which gaine is piety with all suffi­ciencie.

Great certainly is the gaine whereby we get piety, which is a rich purchase, and an invaluable price with God, not consisting Not consisting of good workes. [...]? Iam. 2.14.16. but in workes of mercy of fading, and vanishing, but of eternall, and never perishing substance, in which there is no slipperie temptation, no subtile, and hurt­full attempt, but constancy, and perpetuity of divine [Page 16] grace subsisting. Wherefore there is some vtility corporall, and belonging to the body, some belong­ing to piety. For so hath the ApostleTim. 4.8. himselfe made his division, Bodily exercise profiteth little, but godlinesse is profitable to all things. But what so honest as integrity, what so comely as to keepe the body immaculate, and chastity inviolate, and in­contaminate. What also is so comely, as that a wife being now a widdow keepe still her faith intire to her husband departed? Likewise what may be of more profit, of more benefit then this, when hereby the Kingdome of God is much rather attained? For there be some which haue made them chast Mat. 19.12. for the kingdome of heavens sake.

CHAP. VII. Vtility cheifly to be measured by faith, and love, and equity. The examples of Moses, and Da­vid, whieh were therefore greatly beloved of the people, because for their sakes they did often­times willingly cast themselues into daungers, brought in for confirmation.

THere is therefore not only fellowship of honesty,Est igitur non folùm fa­miliare contubernium honestatis, et vtilitatis, sed eadem quoque vti­litas, quae honestas. and vtility, as it were toge­ther, in one tent or family, but they are both evermore in being, and subsist­ing the selfe same. And for that cause he who would open the kingdome of heaven to all, did not seek what was profitable for himselfe, but what was profitable for all men. Therefore wee must likewise derive a certaine order, and degree from things vsuall, and common to those that are [Page 17] most eminent, and of excellent note, that out of more specialties we may the better collect, what is the progresse, and proceeding of this one of vtility. And first we shall know that there is nothing so pro­fitable as to be loved, nothing so vnprofitable as not to be loved. For to be hated, I hold to bee a deadly and capitall euill, and much worse then death it selfe. Wherefore let vs doe this, that we seeke with all sedulity to maintaine our credite, and good opinion, and first that vpon the meeknes of our dis­position, and gentlenesse of mind, we wisely wind our selues into the affections of men. For good­nesse is popular, and acceptable to all, and there is nothing that doth more easily slippe, and in a pious manner more readily insinuato it selfe into humane senses. This if it be holpen with mansuetude of manners, facilitie of mind, moderation of commands, affabilitie of speech, with the due weight of words, and a patient commutation of them, where there see­meth any harshnesse together with the grace of modesty interposed, it is incredible how much it advantageth to the accumulating of love. For wee read not only in private persons, but also in Kings themselues, how much the facility of faire affability hath profited, and the pride, and swelling tumor of boisterous words hath hindred, yea, hath demolished their kingdomes themselves, dissolved, and dissipa­ted vtterly their whole power, and regall authori­ty. Now if any one by his counsell, by his neces­sarie vse, and service, by his officious, yet faithfull performance of needfull duties get popular grace, if any one make offer to vndergoe daunger in his owne person for all the peoples good, there is no doubt to be made of it, but that such loue will bee rendred him backe againe at their hands, that they will preferre his welfare, and credite before their owne. How many contumelies,Exod. 15.24. & 16.23. & 17.2. cast vpon him, [Page 20] by the people did Moses swallow, that no man els would have brooked,Exod. 32.32. and when the Lord would have avenged his wrongs vpon the insolent, how was he ready to expose his owne person to the revenging hand of the Almighty to with-draw hisNum. 12.3.13. indignation from them? In what mildnes of speech did hee call vpon the people, and how ear­nestlyDeut. 5.1.2. & 6.2.18.25. did he solicite, and supplicate the Lord for them after injuries received, in what kind sort did he comfort them in their labours, appease them con­sulting the oracles of God, and cheere them vp in their affaires.And whereas he continually spake with God, yet did hee speake to men with a lowly and acceptable voyce. He was worthily esteemed, a man above the ordinarie ranke, and of rare indowment iustly reported to be such a one the beauty of whose countenance for the exceeding glory therof could notNum. 11.11. & 14.5.13.19. & 16.22. & 20.3.6. & 21.7. Deut. 9.18. be beheld,Exod. 34.30. Deut. 34.6. 2 Sam. 13.14. 1 Sam. 15.28. 1 Kings. 14.8.15.5. and whose sepulture could nowher, as ex­empted from the common destiny of mortall race, beExod. 14.13.15. Num. 15.34 Levit. 24.12. found, for that hee had so won the hearts of the peo­ple, so tied them to him, that they loved him more for his meekenes then admired him for his acts. What shall we say of his imitator and emulator holy David selected out of the whole nation in a special choise, of him that could best choose, as a cheifetaine to goe in, and out before the people, how humble in spirit, care­full in heart to manage affaires, easie to be intreated, mild, kind, and amiable in his carriage was he rightly reputed. Before his advancement to the kingdome, he often in the most dangerous1 Sam. 17.37. & 18.27, & 27.8.9. &. 30.17. attempts adventured his person: holding the scepter he made himselfe e­quall in his warres to them of2 Sam. 21.15. the lowest ranke, and though more skillfull, and valiant at armes then any of his followers, yet was contented to impart with them in the service of the field, as his com­panions,2 Sam. 18.2. in his governement in the time of peace he was not rigorous, but courteous, and compassio­nate, patient in1 Chron. 21.17. reproach, more prompt to2 Sam. 16.10.13. & 19.23. beare then to repay injuries. Therefore so deare was he [Page 21] to all, that being a young man, andPsal. 89.20. I have found David my ser­vant. 1 Sam. 16.11. Send and fetch him vaebi Ehu of bo ren­dred by Ar. Mont. ve­nire fecit eum, v. 12. 2 Sam. 7.8. I tooke thee, Psal. 78.71. brought he him. unwilling, was much desired for the kingdome, and when it was pressed upon him was against it, that being old was dealt withall by his people to be present thereat no longer, because they so much tendred in the great­nesse of their love his royall person, that they2 Sam. 21.17. would in no wise suffer any further, that he should sustaine any the least perill for them, but that they all rather should thrust forward themselves into whatsoever danger for his safegard, and securi­ty. Thus he not thinking upon the quenching of the light of Israel, sought to bind the subject to him, in laying open his owne pretious body to the dint of the sword for his deliverance. He sought to bind him to him likewise when the twelve Tribes could not accord about his establishment, and2 Sam. 7.8.31. chose rather then there should arise any discord among them, to indure banishment as it were in Hebron, then to raigne in Ierusalem. Such as tooke up armes against him, found justice2 Sam. 2.3.13.21. at his hands, no lesse then the house of Iudah; Abner the strong antagonist of the adverse part, tendring conditions of peace he embra­ced, honoured with aVerse 20. banquet, trecherously slaine lamented,Verse 31. mourning before the corps: which hee layed also in a sepulchre at Hebron among the ho­nourable, for there also was Ishbosheth the King2 Sam. 4.12. in­terred; afterward revenging his death, hee shewed the integrity of his conscience, and his guiltlesnesse in the spilling of innocent bloud: this in trust among other hereditary rights hee committed to his sonne, taking greater care, that he might not leave the death of the innocent unrecompenced upon the head of the1 Kings 2.6. murderer, then that hee might mourne for him after hisOr provide for buri­all of his body, a Prince of matchlesse puissance, and piety due solemnities, departure. That was no small mat­ter, especially in a King to submit himselfe to so low a steppe of humiliation to make himselfe of equall degree with the meanest, not to seeke2 Sam. 23.16. reliefe, to [Page 20] refuse drinke at the perill of others: to confesse hisChap. 24.17. sinne, and to offer himselfe to death for the preser­vation of his people, that so the indignation of God might be turned from the guiltlesse sheepe upon the guilty shepheard, that had transgressed. Behold, saith he, to the Angell offering to smite, I am hee which have sinned, and I have done wickedly, but what hath this flocke done? Let thy hand I pray thee bee against mee, and against my fathers house. What can be here more spoken of him, though there be many other things that make much for his praise? For to such as did meditate deceipt, and mischiefe a­gainst him, hee tPsal. 38.12, 13, 14. & 62.1.5. opened not his mouth, and as one deafe, and that heard not, answered nothing againe. Hee answered not in railing termes whatsoever be­fell him. When he was traduced, when much was derogated by the malitious from him, and not a lit­tle wounded in his good name hee prayed for them, when they execrated, he blessed, walking inPsal. 101.2. [...]: Sept. inno­centia betham lebabi in integritate cordis mei, the roote thamam. Hebr. v. 4. sim­plicity, and avoiding the arrogancy of the [...] Ibid. ver. 5. which loves to be seene above others. proud, he was a follower of them that were undefiled in their wayes, when he deplored his sinnes, hePsal. 102.9. min­gled ashes with his food, and teares with his drinke. This was his piety, this his course usage, this his hard measure toward himselfe in his devotions. Now his desert is of no lesse regard. For it was such that being desired of the whole kingdome, all the2 Sam. 5.1, 2. Tribes of Israel came to him with a joynt consent, acknow­ledging him to bee their bone, and flesh, and that it was he even while Saul lived, who went in and out before them in battell, and of whom the Lord himselfe had testified; Thou shalt feed my people Israel, and shalt bee a captaine over them. But seeing God himselfe hath sealed with his owne sacred mouth, concerning the whole passage of his life, such a record, as never the like was given of any man, I have found David my servant according to my owne 1 Sam. 13.14. 1 King. 14.8. & 15.3.5. heart, what need [Page 21] wee any further confirmation? For who walked like him in holinesse, and justice, to the fulfilling of the will of God? how for his sake were the offen­ces of his posterity pardoned? and how great prero­gatives were reserved, and that solely for his sake to his heires, and successors? No man ever more wor­thy of love. For who would not love him, whom he saw so ready to recompence with the dearest pledges of love? he loving faithfully and1 Sam. 18.3. & 20.41. higedil of gadal a­dangeret, Ar. Mont. fervent­ly his friends, he made himselfe a patterne, and pre­sident of fidelity to others, and expected at the hands of his well-willers the like obligation.

Hence it came to passe, that the1 Sam 18.3. & 21.17. parents pre­ferred him before their children, the1 Sam. 20.13.30.23 2 Sam. 19.28. children be­fore their parents, the1 Sam. 19.11. & 25.25. & 18.7. wives before their hus­bands, the2 Sam. 1.26. husbands before their wives. Saul was so incensed against his sonne Jonathan for this cause that hee would have1 Sam. 20.33. killed him with his speare, disdaining that the friendship of another should pre­vaile in his affection before the piety which he ought to beare, and authority toward a father, and before the obedience of a subject toward his soveraigne. But so potent was religious piety, divine authority, and obedience, that it bare downe whatsoever was naturall, and was predominate in good Ionathan. When there is a mutuall reciprocation, and vicissi­tude of good offices betweene lovers, and a striving of both sides to exceed, this alone is a great provoca­tion to kindle love, though there be no other tye, nor bond to move forward the same: which also is ma­nifest by the examples of faithfull friendship. For what is so popular, and pleasing as grace? is not fa­vour gained by diligence, and heedfull respect? What so ingrafted in nature, as to love sedulity, and correspondence in duties, and doing like pleasures? What so implanted, and of so deepe impression in humane affections, as to bee induced to love him a­gaine [Page 24] of whom thou art desirous to bee loved? TheEcclus. 29.13. [...] Ge­nevenses translate [...] neighbour, Wiseman speaketh well to this purpose, Loose thy money for thy friend, and brothers sake; and in ano­ther place, I will not bee ashamed to Ecclus. 22.30. [...]. Ar. Mon. protegere to defend, but [...] whence it comes is tegere, and he that salutes a friend may seeme to cover him with the mantle of love. salute a friend, neither will I hide my face from him, though hee should doe me harme. He witnesseth hereby the medicine of life, and immortality to bee in a friend, and no man doubteth, because of the testimony of the1 Cor. 13.7.8. Apostle a chiefe fortresse of succour, & comfort to be in love. Charity or love suffereth all things, belee­veth all things, hopeth all things, indureth all things, never falleth away; David fel not, much lesse fel [...]. not he into utter ruine, because hee was deare to all, and chose rather to be loved, then to be feared of his sub­jects. For feare is but a temporall defence and ne­ver lasteth long. Therefore where feare departs, boldnesse creepes in: because it is not feare that can compell fidelity, but is the affection that causeth, and declareth it. Love then is the prime thing that ma­keth for our commendation. It is good therefore to have the testimony of many mens love.

Hence commeth the trust that even strangers re­pose in thee, when they observe thee to bee deare to many, and in high esteeme with them. In like sort also fidelity is the way to procure love, in so much that hee, who hath made in some certaine affaires faithfull performance to one, or two, may issue in thereby by little, and little into the hearts of many, and grow, and flow in further untill with full sea, at the last it doth get the grace, and countenance of all.

CHAPTER VIII. The counsell of many to prevaile to the procurement, and drawing on of others to our party in what wee desire, which clearely appeared in Solomon.

WWherefore these two things doe make very much for our commenda­tion, namely love and fidelity, and this third also, if some thing be found in thee worthy of admiration, and justly to deserve honour, and re­nowne. And because the use of counsels doth most of all win mens affections, therefore wisdome, and justice are required in every one that would be in authority, and very many doe expect these from them, that in whomsoever these are found, trust, and credite may hee given to him, whereby hee may im­part profitable, and faithfull counsell to such as shall de re the same at his hands. For who will commit himselfe to him, whom he thinketh not to bee wiser then he, who seeketh counsell of him?

Wherefore it mu t needes be, that hee is a better man of whom counsell is sought, then he who craveth it. For who doth aske counsell of that man, whom hee perswadeth himselfe to be able to find out some­thing better in his behalfe, then hee himselfe can com­prehend in the compasse of his owne judgement, or out of his owne experience? But if thou shalt find a man which in the nimblenesse of his wit, in the vigour of his mind, and authority doth excell, and groweth to that degree of perfection, that by his example, and exercise, hee is better prepared, freeth from dangers present, and foreseeth those to come, sheweth which are imminent, and at hand, resolveth doubts, administreth remedie in time, is ready al­wayes [Page 24] not only to give counsell, but also to helpe at need: to this man is credit given, and hee is in that request, and esteeme, that whosoever seeketh his counsell saith, and if in my behalfe ought shall fall out amisse, yet because by his advise, I will abide the hazard. To this man therefore we commit our safety and estimation (who as we said before) is both just and prudent. His justice is a meanes that there is no feare of fraud, his prudence, that there is no suspi­tion of errour conceived against him. Notwithstan­ding we doe more easily commend our selves to the care, and trust of a just man then of a wise. I speake herein according as vulgarly the word just is used. But in the definition of wisdome though it appeare to be the principall, and solely eminent among the rest of the vertues, yet is there such a concatenation of them, that one cannot subsist without the other, and so doe these two specially concurre, and conspire, that prudence cannot be without justice. Thus is it accor­ding to the Ethnicks, which also wee find so in our sacredPsal. 37.26. Iustus miseretur & fae­nerat, Sept. [...] Hebr. Vinalvch of lavah mutuari. bookes, the just man is mercifull, and len­deth, what he lendeth he sheweth else-where,Psal. 112.5. Where the Greeke word being changed, viz. [...] into [...], of the roote [...] De commoda­tò Yet our Author rendreth it likewise faenerat. We must take it in the best part. As St. Aug. doth, Audi scripturam quomodo Dom. faeneres. Faenerat Domino qui miseretur pauperis. Ex. Prov. 19.17. Tremel. Iun. mode­ratur res suas. the good man is mercifull, and lendeth, and will guide his words with discretion, that is to say, therefore hee lendeth which disposeth his 1 Kings 3.23.24.27 What is there, and ac­cordingly in our Au­thor at large, is here abridged, and not a­misse, though not ver­batim, being in our English Bibles. words, and his affaires to the profit of others with judgement and wis­dome, and in such a one justice, and prudence con­vene, and meet together. That noble judgement of Solomon was it not full of wisdome, and justice, when two women having two children, and one of them now dead came before him, striving for the li­ving child, hee adjudged the child to her that would not have it divided, geve it to her, said he, for her bowels of compassion are moved toward it? Where­upon followed his high commendation at the hands of all Israel being a wise people, and fearing God at this time, if ever having beene so well instructed be­fore [Page 25] by David, that sweet singer, which is layed downe in the shutting up of the story,Verse 28. and all Is­rael heard the jud ement which the King had jud­ged, and they feared the king: For they saw that the wisdome of God was in him to doe justice. And not unworthily was the wisdome of God adjudged to be in him in whom were the secret, and hidden things of God. But what is more secret then the te­stimony of the inward bowels into which the un­derstanding of the wise doth descend, and there sit as a judge of piety, and thence fetcheth forth, as it were, a certaine voyce of the naturall wombe, whereby was made manifest the motherly affection, which chose rather that the fruit of her wombe should hang upon the brest of a stranger, and should be deemed none of hers though she bare it with sore travell, then that it should be slaine. It was the part therefore of wisdome, to be able to distinguish, how it stood in their hidden consciences to bring the truth out of the secret corners thereof, and with a certaine sword, as it were of the spirit, so to peirce into the bowells not only of the wombe, but of the soule, and mind. It was the part of ju tice likewise so to give sentence, that shee which had killed her owne child should not carry away anothers, but that the true mo­ther should have her owne restored to her.

To conclude, Solomons owne1 Kings 3. [...]. petition intreated for wisdome, namely that a prudent heart to heare, and judge with justice might be given him.

CHAP. IX. It is intimated by the Philosophers, but much more by our Divines all the vertues to bee individuall, and unseparable: and howbeit in the opinion of the vulgar to bee severed, and divided each from other, yet their approbation not to bee given to such parties for vertuous persons, where they stand separated and conspire not.

IT is manifest therefore according to the divine Scriptures, which are more ancient then Philosophie, wisdome not to bee without justice, because where one of them is, there are both in like manner.In the Story of Susanna. Daniel by a deep, and wiseOf chapt. v. 54.58. interrogatorie, put upon the wicked Judges that accused Susanna, found out the untruth of their false crime laied to her charge. For when their testimonies accorded not, their fraudulent ca­lumnie was soone unmasked. Wherefore it was the part of wisdome in him to find out their fraud, to lay it open, and her innocency, and by the witnesse of his voyce to absolve her, and to denounce them guil­ty: And of justice to deliver over the nocent to de­served punishment, and to free the innocent. The combination therefore of wisdome, and justice is in­dividuall, but in the use of the vulgar in one certaine forme, or propertie, they tand divided. For tempe­rance is seene properly in despising pleasures, forti­tude in sustaining labours, and perils, prudence in the choice of that is good, knowing to discerne between what is profitable, and what unprofitable, justice is the good keeper of the right to another man, the re­coverer of our propriety, the preserver of his owne to every one. Wherefore for the common opinion [Page 27] sake let this division of vertue bee fourefold, that drawing backe our foot from the subtile disputation of Philosophicall wisdome, which for the cause of refining the truth, in a more curious manner, is drawn out, as it were, of some abstruse and secret place, let us follow the forraine use, and popular sense. There­fore this division being observed, let us returne a­gaine to our purpose.

To every of the wisest men doe wee commit our cause, and wee are more ready, and forward to seeke counsell from him, then from others. Notwithstan­ding the faithfull counsell of a just man doth goe before, and being put in the ballance, doth most an end overprise the wit of the wisest. For the Prov. 27.6. As Ointment and per­fume rejoyce the heart: so doth the sweetnesse of a mans friend by hearty counsell. A just mans counsell though it bee not alwayes the safest, yet proceedeth it from the surest ground, viz. from a good heart, and so becommeth the sweetest. wounds of a lover are more profitable, then the kisses of a stranger.

CHAP. X. A mysticall interpretation of that of Solomon, and the Queene of Sheba.

MOreover, because in the just there is judgement, in the wise the force of argument; therefore in the one, is the censure of disceptation, and debating of doubts, in the other, the subtilty of invention; which two if thou connect, there shall bee great wholsomnesse of counsell, which all expect to the admiration of wisdome, and love of justice, that every one may seeke after the wisdome of that man [Page 28] in whom both these are coupled together: Even as all the Kings of the earth sought, and desired to see the face of Solomon, and to heare his wisdome; inso­much that the1 Kings 10.1. Queene of Saba, came to him, pro­ved him with hard questions. Shee came to him, saith the Scripture, and communed with him in all that was in her heart, and hee declared to her all her hard que­stions, The thing typified, which the Messias an­swereth to it, Iob. 4.25 & 14.26. Act. 20.27. nothing was hid from him, that hee ex­pounded not to her. WhatBy this woman the Queene of Saba he un­derstandeth the Church of God, and by the true Solomon Christ, Col. 2.3.9. woman was this, that shee passed by nothing unquestioned, and to whom the true Solomon omitted nothing unresolved? Shee upon his rare answers, and service in this acclamation doth import; It was a true word, saith shee, which I Ibid. v. 6.7.8. heard in mine owne land of thy sayings, and of thy wisdome, howbeit I beleeved not this report, till I had seene it with mine owne eyes. For loe the one halfe was not told me. For thou hast more wisdome, and prosperity, then I have heard by report; happy are thy men, happy thy Beatae mulieres tuae. women, happy these thy servants which stand before thee; and heare all thy wisdome. Vnderstand here the banquet of the trueLuke 11.31. Solomon, and what dishes are set before thee in that banquet; consider wisely, and understand in what land the ga­thering together of the nations, hath heard of the fame of the true wisdome, and justice, and with what eyes it hath seene him, seene the things not to be seene with the eyes of the body: for the things that are 2 Cor. 4.18. seene are temporall, the things that are not seene are eternall. What are the blessed women, but those of whom it is saidMarke 4.20. Acts 17.12. Luke 8.3. many heare the word, receive it, and bring forth fruit? and in another place,Math. 12.50. whosoever shall doe the will of my Father which is in heaven, he is my father, sister, and mother.

Who are these blessed servants that stand before him, but those of whom Paul Acts 26.22. speaketh, I conti­nue unto this day, protesting to small and great? and Simeon which waited in the Luke 2.27. temple, that hee might [Page 29] see the consolation 25. of Israel. Therefore how did he desire to 29. depart in peace, but standing be­fore the Lord he could not haue leave toVerse 26. depart vnlesse he had obtained the Lords leaue? Solomon was proposed for an example whose wisedome re­quired that with allMuch more there­fore ought the king­dome of our true Salo­mon, whereof the other but a type to suffer vio­lence. contention and striving of spirit it should be heard.

CHAP. XI. That we ought to seeke counsell at the hands of the just, and righteous men. The example of the Fa­thers produced for the proofe thereof,

NEither was Ioseph in his very imprison­ment let rest, but that his advice was re­quired concerning things vncertaine, and vnknowne. And his divine coun­sell which he had there revealed was such a benefit to the whole land of Egypt, that it felt not the greivous extremity,Ioseph quoque nec in carcere feriatus erat. which otherwise it would of the se­ven yeares famine, neither to Egypt alone, but so that it eased other nations also of wretched famines constrainedGen. 40. & 41. & 42. which is the vnwel­comest guest that can come to a kingdome, and the Lords sore ar­row of indignation for the abuse of plenty fast. Daniel from a child of the cap­tivity, being preferred to bee a president over the whole counsell of the King of Babilon, by his whole­some advice amended,Dan. 6.4. & 2.48.49. and much bettered the pre­sent state of things, and pointing at theChron. 3. & 4. & 5. evils to come, sought to prevent them. When hee had by his often and much opening of things doubtful and difficult, shewed himselfe a true interpreter after­ward, in whatsoever hard matter brought be­fore him, in whatsoever high, and hidden cause he was called vpon for counsell, that he spake and determined was accepted. What shall I speake [Page 30] of Moses, whose counsell all Israel did daily wait for and attend, whose life brought reputation to his wisedome, and did increase his further admiration. Who would not commit himselfe to his iudgement, to whoseExod. 18.19. Num. 11.16. determination the rest of the elders did reserue, whatsoever controversies were aboue their strength and capacity? Who would refuse the coun­sell of Daniel, of whom God himselfe hath said, who is wiser then Daniel? Or how could any one doubt of the minds of them, vpon whom God be­stowed so much grace? Israels victory followed vpon Moses Or as Exod. 17.11. Vpon cōmencing his humble, and watchfull suite, so much doth the prayer of the righ­teous prevaile for a kingdome. counsell, for at his supplication wa­ters Ibid 17.4.6. were given out of the rocke, at his power­fullMoysi meritis de caelo effluebat alimonia. intercession quailes and Manna were sent from heaven. Daniels pure mind, andIbid. 16.4 meek­nesse mitigated the barbarous manners of the hea­thenish Babilonians, and the cruelty of the fierce lions themselves. How great was his temperance? How great the continency of his mind, and bo­dy? Neither without iust cause was he made a mir­ror to all men,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,Chap. 5.17. as flattering baites, and bumbast, and no better in comparison of fidelity and trustinesse, he crouched not with bowed, and bended knee, to gain fondly the favour of great ones, but chose rather to come into danger for the maintenance of the law of God. I must run backe againe, though his name was first specified vpon Iosephs Gen. 29.8.10. chastity, and ju­stice, neither passe it over being a principall peice of piety, and to the purpose of this part, who threw off allurements, rejected all rewards, whose cha­stity overcame immodesty, whose feareVer. 9. of God, chased away the feare of death, whose pure, and vn­defiled mind, whose vndaunted courage, and reso­lution, to retaine the same inviolable for ever, made [Page 31] choise of the bodiesVer. 20. imprisonment, rather then that out of prison his soule should be held vnder the chaines of the anguish, and torture, which is as the horror of hell, it selfe, of a guilty, and distressed con­science; would any one iudge or him otherwise then the fittest man to be consulted withall, whose fruit­full vnderstanding,Cuius ferax animus, & mens fertilis temporum sterilitatem, quodam consiliorum, et cordis vbere faecunda­vit: and mind abounding with the foreknowledge of things, out of a certaine rich brest of the counsels of the heart, made the bar­rennesse of the times plentifull?

CHAP. XII. That wicked men though they seeme wise, ought to be avoided in matter of counsel.

WHerefore we doe obserue, that in ac­quiring counsell, honesty of life, the pre­rogative of vertue, the vse of goodwill, the grace of frugality doth much availe. For who looketh for a fountaine of pure water in a pond of mud? who fetcheth water to drinke out of a troubled spring? Therefore where luxurie is, where intemperance, where confusion of vices, who of any judgement will thinke that any thing that ought, or any good thing that can bee drawen out from thence? Who despiseth not the puddle, and the draught of evill manners? who is so vnwise to iudge him good for another, whom he findeth vnprofitable for himselfe? who avoideth not a wicked, malevolent, contumelious person, and ever ready to doe mischeife? who de­clines him not with his whole endevour? But who would sue to a man, though never so skillfull, to as­sist with counsell, if he be one so hard to haue ac­cesse vnto with whom it is, as if one should shut up [Page 32] the mouth of the river? For what is it to have wisedome in thy selfe, if thou deny counsell to thy brother? If thou doest debarre leaue to consult with thee, then hast thou shut up the fountaine that it may not flow in to doe others good, nor profit thy selfe. ButPulchrè autemet de illo convenit, qui habens prudentiam, commacu­lat eam vitiorum sordi­bus, eo quòd aquae exitum contaminet this in like manner doth well meete with him, who having wisedome defiles it there­fore with the filth of sinne, becauseMat. 15.18.19. & 12.35. he corrupts the outlet of the water. The life argueth degenerate mindes. For how canst thou iudge him superiour in counsell, whom thou seest inferiour in manners? he ought to be aboue me to whom I shall be ready to commit my selfe. Shall I thinke him fit to giue me, which cannot giue himselfe counsell? & shall I be­leeue that he hath leasure to pleasure me, that hath no leasure to doe good to himselfe, but hath his mind carried away wih pleasure, bound vp vnder lust, o­verwhelmed with covetousnesse, turmoiled with vaine desires, shaken in peices with feare? how can there be place here to counsell, where there is no place, to peace and tranquillity? there I doe admire, and reverence thatMoses, Act 7.20. or Samuel 1 Sam. 1.10. counsellour, whom the Lord in his mercy gave to the fathers, and be­ingMoses Num. 20.12. Deut. 3.26. offended tooke himSamuel 1 Sam. 1.10. [...]9. & chap. 12.3. away. He which will vndertake to give good counsell, let him imitate him, and keepe his wisedome free from the taunt of vice, because no pollution doth enter where pru­dence doth harbour.

CHAP. XIII. That prudence ought not to vendicate it selfe to viti­ous men, as being such as hath no fellowship with vices.

WHoQuis igitur tantam vultu speciem proe se fe­rat pulchritudinis, et bel­luinis posterioribus, ac fe­rinis vnguibus forma su­perioris de honestet grati­am cum tam admirabilis &c. therefore is hee, that doth carry a great shew of beauty, in his counte­nance, and with his beastly lower parts and savage clawes, doth dishonest the grace of his vpper shape, especially since according to the order of scripture, the forme of all vertues is so specious, and excellent as no­thing more, and cheifly of wisedome? For wise­dome is more glorious then the sunne, and being compared to the light it selfe it is pure above all the goodly order of the starres, For the night fol­loweth the light, and interrupteth it, but neither malice, nor any evill whatsoeuer is able at any time to darken, or dimme prudence. We haue spoken of the pulchritude thereof, and haue confirmed the same by the testimony of the scripture, it remaineth that we teach by the authority of that divine testi­monie thatWisedome, or pru­dence described, which our author, as we may see in this, and the next chapter, compa­red together, vseth in­differently. it hath no fellowship with vices, but an inseparable conjunction with other vertues in which is the grace of spirituall eloquence, pure without humane mixture, full of certainty, sanctity, sharpenesse, and sublimity, loving goodnesse, inhibi­ting nothing that tendeth to well-doing, gentle, sta­ble, secure comprehending all vertue, fore-seeing all things.

CHAP. XIIII. That Prudence is an associate, and companion of all vertues, and a principall assistant of theirs in the suppressing of cupidity, and lustfull desire.

WHerefore Prudence worketh all things, hath comfort, and commerce with whatsoever is good. For how can it give good counsell unlesse it have justice, unlesse it put on constancy, feare not death, be called backe from it by no terror, be turned from the way of truth by no flattery, be terrified by no banishment, but knoweth the whole world to bee a wise mans countrey, standeth not in awe of poverty, is perswa­ded that nothing can be wanting to him, in whom in contentation there is a whole world of riches? For what can be more honourable, then that man which cannot be moved with gold, which hath money in contempt, and which doth looke downe as from a certaine high tower upon the concupiscences, and lusts of men without any tainture in himselfe? Hee that shall be able thus to doe, shall be thought no or­dinary man, but one farre above the common ranke. Such a one is pronounced Ecclus. 31.8.9. blessed, which being rich, is found without blemish, and hath not gone after gold, who is hee, saith the text, and wee will commend him? for wonderfull things hath hee done among his people. And indeed how should it bee otherwise, but that hee should bee much admired who despiseth riches, which the most part of men preferre before their owne safety, and many before their owne lives? The censure therefore of fruga­lity, and the authority ofContinentiae autori­ [...]. continency doth become [Page 35] all men: especially him that excelleth inDeut. 17.17. honour, lest his owne treasures should possesse his heart, who is in eminent place,Et pecunijs serviat, qui praeest liberis. and lest he should make his mo­ney his master, who hath children under his subje­ction. That better becommeth him that hee bee in mind above his treasure, and in due obser­vance beneath his friend. For humility increaseth favour. This is most commendable, and worthy a primarie man, and of chiefe place not to have a common desire of filthy lucre with the Tyrian Factors, and Galatian Merchants, neither to place all good in money, neither in a mercenarie man­ner daily to calculate his gaines what they may bee, and to cast them over, and briefly to summe them up.

CHAP. XV. Of liberality, which doth consist, not only in the di­stribution, and well bestowing of goods, but in the due care of benevolencie toward the poore, and in the imparting of counsell, and good advise for the benefit of all men.

IF so be that it be a laudable thing to carry a sober mind in respect of riches: how much better is it to get the love of the people by libe­rality? neither by that which is su­perfluous, where is importuni y, neither by that which is too streight where is indigency, and want. But there bee many kinds of liberality, neither only toward them who in [Page 36] the disposing, and dispensing of almes for the susten­tation of life need daily reliefe: but also toward the sustenance of those, and providing for them, who are ashamed to make their need publickly knowne, that is to say, so farre forth as the common provision for the poore bee not thereby exhausted. For I speake of the necessity, which may fall upon him, that beareth rule in some office, as in the office of the ministery, all dispensatorship, that intimation bee gi­ven to the Bishop, and not concealed, but that it be­ing made knowne, provision bee appointed for such as are in necessity: especially if it come not by effu­sion, and riotous wastfulnesse in the time of youth, but by some oppression, or losse, poverty, or other­wise cast upon him by the hand of God, so that hee is not able to sustaine the ordinary charges that must needs be had for himselfe, and family. It is great li­berality likewise to redeeme the captives, and deli­ver them out of the hands of their enemies, to pre­serve from death, and especially women from de­filement, to restore children to their parents being stolne, or otherwise taken from them; and againe, parents to their children being under imprison­ment, and citizens to their countrey. These things are too well knowne in the spoiling ofSclavonie. Illyrium, and Thracia, forQuanti in the La­tine Fathers is the same which quot, as here quanti venales e­rant toto captivi orbe. how many were there captives in all places of the world set to sale, and what price was made of them, being no more in number then would fill one province? There were some notwith­standing, that would call them backe againe into cap­tivity, that were redeemed by the Churches, these were more grievous to the poore bondmen, then the bondage, and thraldome it selfe; as who did envie the very mercy extended toward them by others. Themselves if they had fallen into captivity, would stand upon this, that they ought to serve not as slaves, but as freemen; if they had beene sold, then not to [Page 37] deny the ministery of servitude: and will they cut off power from others to set them free, who have no power in themselves to take off their owne servitude, unlesse perhaps it might please the buyer to receive a boone, whereby notwithstanding servitude is not taken off, but redemption accepted. Therefore it is a chiefe part of liberality to redeeme captives, especially out of the hands of a barbarous enemy, which is devoide of all mercy, and humanity, unlesse what the price of redemption hath wrought upon his greedy covetousnesse: to undergoe the pai­ment of another mans debt, if the borrower bee not able: to nourish young infants destitute of food: to defend poore orphans deprived of their parents. There be some also, which for the cause of preserva­tion of the chastity of virgins bereft of their parents, doe place them in Matrimony, neither doe helpe them forward alone with their care, and indevour, but are contented also to be at cost with them, in the disbursing moneys for their preferment. There is a kind of liberality likewise taught by the Apostle1 Tim. 5.16. If any faithfull man, or faithfull woman hath wi­dowes, let him minister unto them, and let not the Church be charged, that there may bee sufficient for those that are widowes indeed. Therefore such libe­rality is profitable, but not common to all. There be also very many good men, which have a thinne re­venew, and are contented with a little for their use, but not enough to administer to others to ease them of the burthen of their povertie. Notwithstanding there is another kind of beneficence, which may serve for these to helpe their inferiours; For there is a dou­ble liberality, there is one kind, which yeeldeth ayde by the supply of money; another, which is bestowed in administring helpes of assistance, which often­times is of much more fame and regard. With how much more reputation did Abraham receive againe [Page 38] hisSee Gen. chap. 21. nephew recovering him by victorious armes, then if he had redeemed him? How much more acceptably did holy Ioseph gratifie Pharaoh the king by his provident counsell, 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 yeare, when the fore­sight of Ioseph did all Egypt for the space of five yeares. Money may bee easily consumed, counsell can never be drawne drie. Counsell is increased by use, money is diminished, quickly faileth, leaveth destitute the bountifull minded: so that by how much more thy affection is to bestow upon many, by so much lesse shall thy power be to helpe a lesserWhich are in ex­treme necessity. number, and often stand in need of that, which thou thoughtest to contribute to others. But the col­lation of counsell, and labour, the further it is exten­ded, and diffused, the more largely doth it abound, and in such manner, that overflowing, it returneth backe againe to his owne fountaine whence it sprang forth. For the plenty of prudence floweth backe upon it owne selfe, and in that it hath copiously flowne out to many, all that remaineth is kept in much more ure, and exercise.

CHAP. XVI. Of sobriety, which is likewise styled temperancie to bee observed in liberality. Ratified by the example of Ioseph, and his most wise coun­sell, occasioned by the interpretation of a dreame.

WHerefore it is evident that there ought to bee a measure in liberality, lest the largesse and bounty bestow­ed be unprofitable: the sober meane whereof is principally to be kept by the ministery, that they of that cal­ling dispence not, nor distribute by way of ostentati­on, but of justice. No where shall one find more eagernesse in their over-greedy desires, then here a­mong this sort ofProv. 28.3. people. The stout, and sturdy impudently intrude themselves, having no other cause to crave an almes, then that they may wander from place to place, in a lawlesse, loose, and licenti­ous kind of liberty; and what is that they so much seeke, and labour for, but to deprive the poore of their appointed food, to sucke away by subtilty, 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,Et natalium simula­tione licitantes incre­menta quoestuum. and under colour of some birth-dayes solemnities, they make sale of their vailes at the highest rate. Hee which is easily induced to give credite to these, shall easily exhaust at once the poore mans boxe, and through his scant measure of allowance, leave him nothing for his reliefe hereafter. Let a moderation be kept in giving, that those strong vagrants bee not sent away altogether empty, and that the livelihood of the poore be not turned over to the spoile of the fraudulent. Let that therefore be the measure, that [Page 40] humanity be not forgotten, nor necessity left desti­tute. Many pretend themselves to bee in debt, let the case be throughly examined; Many complaine they were robbed by theeves. Either let the injury done to them, or some knowledge of their person be made appeare to us, that so we may more readily yeeld them our helpe. Wee are to disburse, if they have not to maintaine themselves, what is fit toward them, that are banished from the Church. Where­fore when moderation is observed, the dealer abroad of almes, cannot be said to be avariciously given, and hard laced to any, but large, and open-handed to all. For we ought not to lay open our eares only to all complaints, but our eyes also to the consideration of their necessities, for thereafter are they to bee regar­ded, that seeke benevolence. Debility, and weak­nesse cries lowder to the well disposed, and willing to doe a worke of charity, then the voice. Neither can it bee avoided, but that sometimes an importu­nate outcrie must needs extort more, but place must not be yeelded alwayes to such imprudencie. Hee is to be sought for, that seeth thee not, hee is to be called forth, that blusheth to come abroad to beg in publick. He that is shut up in close prison, let him be remem­bred of thee in thy compassion, let him that is disea­sed smite thy mind, and affections, with griefe to­ward him whose crie cannot come to thine eares, 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 bee of thy cre­dit, more charitable, and loving in their affections. I know many of the ministery, who the more charita­ble they have beene, the more hath their store over­flowed: because whosoever seeth one of them this way well addicted, he is beneficiall to him, that he in his office may have to dispence, nothing doubting, but [Page 41] that hereby his owne mercy so extended may come to the poore. For no man in whatsoever collation, and contribution intendeth otherwise, but that what he doth may be profitable to the poore. If hee shall perceive any one to be too immoderate, or too tena­cious a dispenser, that is dissipating, and making ha­vocke by erogations, and distributions, unnecessary and superfluous, or pocketing, and pursing up to his owne proper and peculiar use, the fruits of other mens labours, he much disdaineth, and despiseth him. As therefore a mediocrity is to be kept in liberality: so for the most part aBut this spurre is to be used, as the horse­man doth, namely, as occasion shall be offe­red. spurre is to be put to it. A mediocrity therefore to be kept, that whereas thou dost good, thou maist be able to doe it daily, and lest by that thou hast wasted in effusion, thou withdraw from what is of necessity to bee done. The spurre therefore to be put to it, because money hath better operation toward the poore mans dyet, then in the rich mans bags.The spurre is to bee used, and to be set fast to the ribbes of the rich, that hoordeth up in his bagges, what should be for bread for the poore. Beware then that thou shut not up the welfare of the poore within thy bagges, and that thou bury not his life in these tombes, and graves.

Ioseph could not at once have bestowed all the ri­ches of Egipt, and effused together all the Kings treasure; but he would not be profuse, and prodigall of another mans goods, much lesse of his Leiges, to whom he owed all loyaltie: he chose rather to sell the corne, that it might be dispersed to the sustenta­tion of more diversity of people, and countries, then to give it away in the lumpe to the hungry there pre­sent, because if he had fed a few, hee had beene de­fective to many. That liberality therefore hee ap­proved, which might abound toward all: hee set open the barnes, that all might buy a supply of graine, lest receiving it freely, they might leave the care of tillage: because hee which may use what is ano­thers, neglecteth what is his owne. First, hee gathe­red in their money into the Kings treasurie, next [Page 42] their Instrumenta caetera. Gen. 47.18. cattell, then afterward the right of their in­heritance, not to dispossesse them all of their owne, but to confirme them therein more strongly, to set a pub­like 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 owne words doe importGen. 47.25. as much, thou hast saved us alive, and wee have found favour in the eyes of our Lord. And surely they lost nothing by what hee did in theirVerse 21. propriety, who received againe by transmutation a certaine right, nor in the matter of utilitie were they losers, when a perpe­tuity was regained to them, and their posterity.

O great wisdome in so great a man! who sought not to get temporall glory out of superabundant store, but out of extreame necessity could forecast for their perpetuall commodity. For hee brought to passe, that the people might helpe themselves by their own tribute, and not in their need desire the ayde of others. For it was much better for them to impart with something out of their increase, then to let goe their whole right. Hee appointed a fiftGen. 47.24. portion of collation to the King out of their revenew, whereby hee shewed himselfe more sharpe sighted in providing for the peoples good, and also more li­berall minded toward Pharaoh to bring him in grea­ter tribute. Thereby, to conclude this point, he ty­ing them to harder labour, more carefull husbandrie, and more commendable improvement, the land of Egypt, never afterward felt the like famine. But see how notably hee did collect future events: namely from Pharaohs 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 bookes, referring mee to the sacred Scriptures themselves, I abridge. dreames of the fat and leane kine, of the full, and thinne eares; the seven yeares plen­ty, and the seven yeares penury to come. See how wisely there he didQua gratia admo­nuit? admonish: when he gave coun­sell to avoid the danger of the latter, by being provi­dent [Page 43] in the former.The mirror of Iosephs wisedom in the inter­pretation of dreames and withall his coun­sell, 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 counsell, whereby he foresaw so grei­vous, and long necessity: or his vigilancy,His magnanimity, Gen. 45.5.15 His ingenuity & sweetnesse of nature, Gen. 45.14. and ju­stice, by the one whereof so graue an office being layd vpon 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 vnto slavery by his brethren, vpbrai­ded not the iniury,Vnde meritòci a patre dicitur in Deuteronomio but succoured them in their nece­ssity? What of his sweetnesse wherein he sought the presence of his deare brother Benjamin by a pious kind of fraud?Gen. 44.2, 4.5.15. & 42.19.22. Gen 42.19.24. For these his vertues, which God in his rich mercy blessed him with, is his so high a style given him, and his, both in his fatherGen 49.22. Iacobs, andDeut. 33.13.15.16.17. See these two se­verall contexts of scripture, and consider how the words themselues may be applied to fit this purpose. Moses benedictions.

CHAP. XVII. Of what desert he ought to be of whom counsell is re­quired, Paul and Ioseph are introduced as pat­ternes for imitation in making our choise.

WHerefore he which giveth counsell to a­nother, ought to1 Tim. 4.11. be such a one as may shew himselfe a platforme1 Cor. 7.25. of example to others, in good workes, in doctrine, in integrity, in gravity, that his speech, may be wholesome, and unblameable, his counsell profitable, his life honest, his opinion decent. Such a one was Paul that gave counsell toMagisterium 1 Tim. 3.1. virgins,Sacerdotibus but the text inforceth this in­terpretation. [...]. cheife ruler ^e to the Bishop, and so that he set him­selfe [Page 44] a forme for vs to follow. Therefore he knew how to be abased, so did Ioseph, who comming from the great stocke of the Patriarchs disdained not a degenerate servitude, shewed it in obedience, il­lustrated it in his vertues, he knew how to be hum­bled when he suffered himselfe to be sold, and to bee bought, and called him his Lord, that bought him. Heare how much he doth abase himselfe, My Ma­ster knoweth not what he hath in the house with me, Gen. 39.8.9. but hath committed all that hee hath to my hand, there is no man greater then I, neither hath he kept any thing from mee, but only thee because thou art his wife: how then can I doe this great wickednesse and sinne against God? A voice surely full of hu­militie, full of chastity; of humility, because there­in he gave him due honour, hee gave him due thankes. Full of chastity, because to defile his bo­dy with a filthy sinne, he thought it a grievous of­fence. A councellour therefore ought to bee such a one, as vseth no deceit, nor falshood, is voide of vanity, and fables, harboureth in his heart no dissi­mulation convincing his life, and manners to bee counterfeit, no improbity nor malignitie, which may distast, 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 con­temne, we shunne those things which may hurt, which may damnifie, as if he with whom we con­sult be of no credit, nor constancy, greedy of gaine, and may be corrupted, we decline him, we contemne those things which are worthily reputed base, and vile, infamous, odious, of evill note, contagious, defiled, as if a councellour be a voluptuous and in­temperate man, and though free from fraud, and yet not without avarice, so to have whereby profused­ly to spend, we make no reckoning of him. What proofe of his industrie, what fruit of his labour, is [Page 45] hee able to produce? what care can he take? how can hee sollicite that is lazy, and luxurious, preferring rest, and riotous living, before the repose, and trust he hath vndertaken? Therefore where is contentation there is good counsell to bee found. For he advi­seth well which saith,Phil. 4.11. I have learned in whatso-estate I am, therewith to be content. For he knew the love [...] of money to bee the roote of all evill, and therefore he was contented with his owne, and de­sired not that was another mans. What I haue saith he, is sufficient. Whether I have little or much I alwaies value it as much. Something seemeth to be spoken more [...]. expresly, he hath vsed a remarke­able word. It sufficeth me, saith he, in the state wherein I am, that is, neither is there want, neither is there superfluity. There is no want, because I seeke nothing. There is no superfluity, or nothing over, because what I have, I haue not only for my selfe, but forFor the poore for whom nothing is pre­pared of purpose, but much sent to them as in the feast of the Iewes, Hest. 9.22. whereas in all feasts there is some superflu­ity or surplusage. But the Apostle and all the godly purposely re­serue somewhat for them out of their sma­lest portion of meate or mony. more. This concerning money. But concer­ning all things in generall it may be said, because his present condition did content, and suffice him, that is to say, hee did not desire more honour, more attendance, hunted not after immoderate glory, vndeserved grace, but continuing patient of labour, secure of a reward, waited for an end of the appointed fight, I know how to be Ver. 12. [...]. Humility of sundry sorts. abased, saith hee. It is not therefore humility without know­ledge, that is prayse-worthy, but such as is accom­panied with modesty and learning. For there is some humility that proceedeth from feare, some from ignorance and error. Hence is it in the Psal­mist that the Lord will saue such as be of an hum­ble Psal. 34.19. [...]. Hebr. daccei of dacah contere­re. spirit, which they haue learned vnder the rod of correction. It is excellently well spoken there­fore of the Apostle, I know how to bee abased or humbled, that is to say, out of affliction it selfe, I have learned also in what place soever, in whatsoever duty, [Page 46] in whatsoever office, and in that moderation like­wise, and to that purpose I ought to demeane my selfe: The Pharisie knew not how to bee humbled, and therefore was heeLuke 18.14. dejected or depressed of God exalting him­selfe. dejected the Publican knew, therefore was he iustified. Paul who though he had not the treasure of a rich man: yet carried a rich mans mind, knew well how to a­bound, he knew how to abound because he requi­red not the fruit of his labour, to be rendred to him in mony, but n the increase of grace. We may also vnderstand it of the abundance of his affection as when he breaketh out in the fulnesse of his pure, not intemperate passion, our mouth 2 Cor. 6.11. is opened to you, our heart is inlarged. Every where in all things he was instructed,Phil. 4.12. to be full and to be hungry. Blessed was he that knew to be satiate in Christ, It is not therefore that corporall, but spirituall sa­turity, and fulnesse which knowledge worketh, neither without cause is knowledge needful, because man Deut. 8.3. liveth not by bread only, but by every word of God, which giveth a blessing to it. Therefore he which knew thus to be full, thus to be hungry, re­quired out of his knowledge, inquiry alwayes to be madeThe science of the Metaphysicks, that is, what is aboue nature must be sought accor­ding to Ephes. 4.6. & 23.24. [...]. for new wayes, renewment of the mind and heart, to hunger and thirst after the Lord. He knew what was in this wise to be hungry, who knew that whosoever be thus hungryMat. 5.6. shall eate and be satisfied, he knew the same, and in all manner of outward wants was filled with plenty, for ha­ving2 Cor. 6.10. [...]. nothing he possessed all things.

CHAP. XVIII. That evill counsellers are the ruine of them that fol­low them. Rehoboam being deceived by the coun­sell of greene heads, is solely proposed as a suffi­cient proofe thereof.

WHerefore singularly doth justice commend such as sit as presidents, and beare rule in some office: and contrariwise fouly doth injustice faile them in their expectation, and is a meanes of impugning and resi­sting their ordinaries.1 Kings 12.8. Rehoboams lamentable ex­ample in Scripture maketh it a lasting monument, and a looking glasse for allHerein they may be­hold the face of this mishapen monster, and see what strange ef­fects, evill counsell produceth. posterities to gaze upon. The Israelites laboured to be eased of their hard im­positions, hee sought to increase it, and at the instiga­tion of theYouth is refractarie to peace, making a rent in that goodly, and glorious united kingdome of Solomon. novices exasperated them, with this distastfull answer, my little finger shall bee heavier then my fathers loynes; and thereupon that their wofullVerse 16. replie, Wee have no portion with David, nor inheritance with the sonnes of Iesse. Returne O Israel every one to their tents, &c. in so much, that no not for Davids sake, could hee securely ob­taine the society of two tribes.

CHAP. XIX. By justice, and benevolence, and affability, which is solid, and without flattery very many to be reconci­led, and settled in friendship.

IT is cleare therefore that equity con­firmeth kingdomes, and thatYea Rehoboams ex­ample makes it evi­dent, that very auste­rity it selfe is to bee mitigated in govern­ment. inju­stice dissolveth them: How can a king possesse a kingdome, which cannot governe so much as one pri­vate familie? Beleeve it for the ma­naging of both Common-weale, and family, benig­nity,Benignity. and curteous carriage is specially necessary. Herein also benevolency, or a well-willing disposi­tion setteth forward very much the businesse. For thereby wee imbrace all with kindnesse, bind them to us with benefits, tye them with the cords of good offices, ingage them with favours. Affability is no lesse available in this worke of reconcilement upon the estranging of affections, and regaining of grace. But this must be syncere, and sober without the least flattery lest by adulation, and fawning, the simplicity, and purity of speech be impeached. For wee ought to set downe in our selves a plat-forme to others, not only in worke, 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. Speake wee not a word tending to unequall, and unkind dealing, no not in our hearts. For doe we suppose any thing to be hid by silence from him that seeth and heareth all things in secret, doth worke invisibly, hath know­ledge of the inward, and most intimate bowels, and which infuseth the feeling, and operation it selfe, of what is mured up in these chambers, and closets [Page 49] themselves. Wherefore let us perswade ourselves whatsoever, or wheresoever wee doe speake, orProv. 5.21. thinke, that is not good, the same to come before the barre of the common Assises by the Lord, the Lord chiefe justice indeed, and there to bee set in the view, and sight of allSo shall it bee at the great summons of the supreame Iudge. men.

CHAPTER XX. To make greatly for the commendation of men, if they adhere to such as are approved for their wis­dome, and godlinesse. Those unequall in age to be delighted in the society of such, as are in simili­tude of manners like them. The example of Peter and Iohn, is brought for a proofe hereof.

WHerefore it profiteth very much, all men in every respect, to be before joyned in acquaintance, and friendship with the good. It is behovefull likewise for young men to tread in the steppes of men reputed wise, and of desert: because, hee that linketh himselfe in fellowship with the Prov. 14.7.13.18. prudent is wise, Prov. 22.20. & 24.21, 22. but hee that converseth with the foolish is ac­knowledged to be an unwise person, to be joyned to the good both for instruction, and testimonie of ho­nesty, we find very commodious. To whom young men cleave, those they shew themselves to imitate: and this opinion prevailes thus farre concerning such that from them they received their similitude of con­versation, with whom their desire was to be joyned in familiarity. Thence became Ioshua so great, be­cause his conjunction with Moses did not only in­struct him in the Law, but also sanctified him in grace. When in hisExod. 33.7. Or Ohel-Moed of the congre­gation. Tabernacle the divine presence, and [Page 50] maiesty did appeare in glory, then was Ioshua there alone toVer. 11. behold it, when Moses spake with God, then was Ioshua covered with the sacred cloud, when the preists and people attented below, then did Ioshua ascend vp the mount with Moses to receiue the Law. All the people was within the campe,Exod. 24.13.14. Ioshua without the campe in the taberna­cle of the testimony, and when the piller of the cloud did descend thither, and spake with Moses, he stood by him and assisted as a faithfull minister in whatsoever service. Neither did this yong man depart out of the tabernacle when the elders them­selues fearing the divine miracles were willed to wait afar off. Every where therefore amiddest the admirable workes, and highly to be reverenced se­crets did he ioyne himselfe vnseparably to holy Mo­ses, whence it came to passe, that he which was his a­ssociate in assistance, should be hisExod. 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 flouds ofDeut. 31.3.7. Iordan stay themselues in their course, and that he said to the sunneIoshua 3.7.11.13. in the fir­mament, stand thou still, and it obeyed his voice, the one vntill the people were passed over, the o­ther deferring the night, and prolonging the day was a joyfull spectator of his most honourable victory over five Princes: what was deniedIosh. 10.12. to Moses was granted to him, and he was only elected to conduct the people into the land of promise.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 renowne, his more successefull, and prosperous in the state military, and of pos­session. Both of them relying vpon divine grace proceeded beyond humane condition, He comman­ded the sea, this the heaven, he the ayre, and rocks for food and water, this the day, and night with [Page 51] their lampes, and luminaries, for joy and conquest. A faire and sweete couple therefore are they old and youthfull, senior and servant. The one excells in testimonie, the other in solace, the one in magi­steriall power, the other in delightfull passage. I o­mit that Lot being a young man adhered to Abra­ham, and lest any one might thinke that he did it because of propinquity of bloud, or of necessity, and not voluntarily, the story mentioneth that he did it,Gen. 12.4. when he departed out of his countrie, that we might vnderstand that it was with the same reso­lution of his vncle Abraham, Ver. 7. 1 Kings 19.20. which was to serue the Lord sincerely. What shall we say of Helias, and Heliseus? For albeit the Scripture doth not sig­nifie Helizeus to bee a yong Ahab reigned yeares 22. and Eliah was tran­slated in the dayes of Iehoram, Iehu reigned yeares 28. 2 Kings 10.36. his sonne Ioahaz reigned 17. Elisha died not vntill the dayes of Ioash 2 Kings 13.14.20. man, yet wee may easily obserue, and collect that hee wasActs 15.39.40. yonger then his Lord Helias. In the Acts ^o of the Apo­stles Barnabas tooke vnto him Marke, Paul Si­las Timotheus, Titus. But in the superiours, wee see the offices so divided, that the Seniors were for counsell,Tit. 1.4.5. the juniors for the ministe­ry.Vita immaculata bo­nae senectutis stipendium est. Where the same therfore is, there is the like reverence and re­ward due to old age. For the longest life can gaine no more, but is most blessed if it obtaine that. For the most part likewise they were like in vertues vnlike in age, delighting themselues in the fel­lowship one of another, as did also Peter, and Iohn. And Iohn to be a yong man we reade in the Gospell, and that in his owne writings, yet second to none of the seniors in wisedome and deserts. For in his holy conversation there was venerable old age, and gray-headed wisedome. For immaculate lifeActs 16.1. is the sti­pend and guerdon of good and grave old age.

CHAP. XXI. Of the praise of pitty, and hospitality, and of the evill of prodigality, with the vanity of popular grace, depending thereupon: and this is principal­ly taxed in the ministery, wherein all things ought to be done decently, and in order.

THis helpeth forward also thy good estimation, if thou deliver the poore out of the hands of the mighty, and the condemnedProv. 24.11. from death as farre as thou maist, doe 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 maist more wound thy credit, then aug­ment it, more hurt the sore of an hard report then heale it. Now if thou free him oppressed with the wealth, and power of the mighty, with the faction of wicked conspirators, rather then for any fault, this may be a meanes to increase the good opinion that is already conceived of thee. In like manner standeth it with hospitality. For to be frequent in it, is thought praise-worthy for the most part. And it carrieth a publick shew of humanity, to receive the stranger to our houses, and entertaine him courteously, and that our gates, and dores stand open to that purpose. The whole world esteemeth it very decent to hearken after their comming, honourably to congratulate, and bid such guests welcome, not to be wanting to them at our tables, in all good offices, and gifts of delight, and liberality, as farre as lieth in our power when they are come. Abraham is commended for it, who stood before his gate to take a view who passed [Page 53] by, and kept a watch, as it were, that no stranger might escape him unsaluted, unfed, unfeasted; like­wise, if cause required, hee would not they should call upon him, but hee went out to meet them; nei­ther did hee expect untill they should crave repast, but prevented them, saying, Sirs, Gen. 18.3. if I have found favour in your sight, passe not by your servant. And for a due reward hereof, he obtained the blessing ofVerse 10.14. posterity.

Lot Chapt. 19.11. also hisHis brothers Harans sonne, Gen. 11.31. and properly no more then cousin, as Elizabeth to Mary, Luk. 1.36. [...] though neerer: Abraham, cal­leth him twice bro­ther, Gen. 14.14.16. achin of achah frater usuall among the Iewes, Mark 3.31. Luk. 8.20. & Math. 12.46. upon which place St. Aug. idest, consan­guineus carnis meae. lib. de Sta Virgine, Cap. 3. Dues not best to exact in the greatest strict­nesse. nephew, not only next him in stocke, but likewise in vertue, through his affection to hospitality, removed from him, and his, the dread­full judgement of God inflicted upon the Sodo­mites. It becommeth therefore a man to bee hospi­tall, gentle, just, not covetous of another mans goods, yeelding somewhat rather out of his owne right, then bearing too hard upon that is none of his owne, avoiding strife, abhorring brawling, redeeming con­cord and tranquillity with his losse, and hindrance. And in truth a good man to let goe some of his right it maketh not only for the commendation of his libe­rality, but for the most part for the augmentation of his commodity. First to want the dammage of liti­giousnesse, which doth much damnifie many, it is no small gaine. Next this benefit followeth upon it, that friendship thereby is increased, from which much utility redoundeth, and he that can contemne this for a time, shall afterward reape great profit by it. But in the duty of hospitality, courtesie, and kindnesse is to be imparted, and extended to all, more frankly, and amply, and with more reverend, and honourable re­spect to the righteous. For the Lord himselfe hath pronounced it,Math. 10.41. Hospitality. whosoever shall receive a righteous man, in the name of a righteous man, shall receive a righteous mans reward. But in so great regard is hospitality with the Lord, that the grace of remune­ration shall follow him that bestoweth no more upon [Page 54] such, then a Verse 11. cuppe of cold water. Thou seest that whilest Abraham seekes for the guests, he receiveth God himselfe into his house, and Lot Angels in stead of men. How dost thou know what thou maist doe, and whether for a man thou maist not take in under thy roofe thy mediator, God and man, together with a guest thou maist not also entertaine Christ? For Christ is in the poore of all sorts.Math. 25.35. [...]. The poore as they are Christs members: so they present to us, howsoever miserable their condition bee; the state of his humi­liation. I was a stranger, and yee tooke me not in: I was hungry, and yee gave mee no meat: I was thirsty, and gave mee no drinke: J was naked, and yee clothed mee not: I was sicke, and visited mee not: J was in prison, and yee came not to mee. It is a sweet thing therefore to apply ones mind not to get coine, but grace. But this evill now of late yeares hath crept in, and so grie­vously corrupted the hearts of men, that they are caught with the love, and honour of nothing but of money, wholly wrapt, and ravished with the admi­ration of riches. Hence issueth out the base birth of avarice, as a barren, and withered stocke, to drie up the vaine of all good offices, that whatsoever is be­stowed, though to the high honour of God, beside custome, and ordinary course, is thought to bee cast away. But against this disease also, lest it might hin­der our good proceedings, the venerable Scripture hath provided a remedie: Better is hospitalitie with greene Verse 35.36. herbes, better is a little Prov. 15.17. with righteous­nesse, better is a dry Prov. 16.8. morsell if peace bee with it. For the Scripture teacheth us not to bee prodigall, but liberall. For there be two kinds of largesse, or bounty. The one of liberality, the other of prodi­gall effusion. To be liberall is to lodge, to cloth the naked, to redeeme the captives, to helpe such as have not to suffice for necessary expences. To bee prodi­gall is to lash out in sumptuous banquets, and abun­dance of wine. Whence thou readest thatProv. 17.1. wine is Prov. 10.1. Metonymia efficientis. Is a mocker, or prodi­gall of proud words. prodigall, and drunkennesse contumelious. It [Page 55] is the part of a prodigall,Or plenty brings pro­digality, which con­sisteth in all manner of wastfull, wanton, and riotous profusion: and so wine, and this is to our translation, and sence of the Au­thor. for the fame of popular applause, to exhaust his owne proper substance: which they doe that in the race, fencing schoole, and hunting disports striving to outstride their predeces­sors in their celebrities, fling away their patrimonie, as if one shouldDilapidant. hurle away stones: when what­soever is done this way is vaine, when even in the matter of good workes it selfe immoderate costs transgresse the rule of decency. Faire liberality to­ward the poore ought to keepe measure, that it may reach to more, ought not to runne out beyond the meane, to gaine thereby a name. Whatsoever is drawne out of a pure, and sincere affection that is comely, but wee cannot range hither such as erect superfluous buildings, nor such as let passe therein what is necessary for both these, as they runne out in­to extreames: so they reteine not what is sincere. And this belongeth chiefly to the Priest of highest authority in the ministery, when the temple of God is to be built, or beautified, that it bee done with con­venient comelinesse; and so that it bee dressed, and decked as well forVt etiam hoc cultu au­la Domini resplendeat. ornament as for use; in him respect must be had to workes 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 complement, lest by overmuch expence it be driven to seeke the ayde of strangers. The like cau­tion must bee used by him toward the Clergy, that their allowance bee neither with too great restraint, nor too great indulgency. For the one is inhumanity, and voide of religious affection, the other prodigali­ty: ifSi aut sumptus desit necessitati eorum, quos à sordidis negotiationis aucupijs retrahere debe­as. necessarie allowance be not given them for restraint from their base deceits of other businesse, or that which isAut voluptati super­fluat. superfluous feeding their delight.

CHAP. XXII. Of keeping moderation betweene remisnesse, and se­verity: and that coloured remisnesse, and preten­ded loosenesse, maketh way sometimes to more waighty projects: Which is laied out by the ex­ample of Absalom.

MOreover it is very convenient, that a moderation bee observed ever­more in our speeches, and in our precepts, lest therein there may seeme to be too much remisnesse, or too much severity. For many had rather seeme to bee remisse, that thereby they may beare the name of good men. But it is a sure thing that nothing feigned, and counter­feit can possibly belong to true vertue, neither can it be of continuance. In the beginning it is greene, and flourishing, but in processe of time it withereth, and is scattered as the blossome of a flower: but that which is true, and syncere taketh deepe roote. 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 incouragement of such as are desirous to proceed in a vertuous course: this one we may bring, as a pregnant testi­monie of the short reigne, and sudden downfallLet no man marvell at the symptomes of such a maladie in the event pernicious, when every bodily di­sease is perplexed with some pernicious pas­sion. of imposture and fraud. In all2 Sam. 14.25. Israel there was none to be so much praised for beauty as Absalom, the sonne of King David: from the sole of his foot, even to the crowne of his head, there was no blemish in him, hee Chapt. 15.1. prepared him charets, and horses, and fifty men to runne before him, hee rose Verse 2. up early, and stood hard by the entring in of the gate: and every man that had any matter, and came [Page 57] to the King for judgement, him did hee call to him, and said, of what city art thou? and when hee an­swered of one of the tribes of Israel, Absalom re­plied,Verse 3. See thy matters be good, and righteous, but there is no man deputed of the king to heare thee. And he said moreover, Oh Verse 4. that J were made judge in the land, that every man which hath any matter, or controversie might come to mee, that I might doe him justice. Thus he smoothed all suiters.Verse 5.6. When any man came neere to him, and did him obeysance, hee put forth his hand, tooke him and kissed him: so stole hee 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, seeme to make choice of honourable, acceptable, pleasant, plausibleThese designes pro­ceeded not meerely from delicacy and am­bition: but from sub­limity of braine: yet tooke cold effect. designes for a time. This David in his divine wisdome foresawIbid. Chapt. 18.5. when he gave charge to the Captaines, to entreate the young man Absalom gently for his sake. And therefore he would not be ^k present in the field, that he might not even so much as once seeme, to beare armes against one that was a parricide, being notwithstanding withall a son. It is manifest therefore those things to bee solide, and of perpetuity, which are fairely, and faithfully, not cunningly, and craftily contrived: and againe, what is done by simulation, and assentation by no meanes to be permanent, and durable.

CHAP. XXIII. That those which by redemption of money, or by as­sentation, or obsecration are brought to obedience, doe not long keepe their faith: because whom thou shalt once so redeeme, and invite, he expecteth re­mission alwayes from thee as a duty, and therefore feareth not still upon the least discontentment to breake out into disobedience, thinking to have thee ever under his girdle, and at command.

WHo therefore is there, that either suppo­seth those which are redeemedHow ill did the So­domites requite Abra­hams redemption, when they offered such injury to Lot? Gen. 14.16.23. & 19.9. Ie­hoiakim and Zedechi­ah, Nebuchadnezzars goodnesse? the Ama­lekites Sauls? 2 Kings 24.1.17.20. 2 Sam. 1.10. Benhadad? Achabs 1 Kings 20.34. David gave them their con­digne paiment, even that Amalekite, and those that slew Ishbo­sheth, 2 Sam. 4.12. with money, and so brought to obedience, or those which are drawne by flattery to it, to be such as will remaine fast, and firme to him? For the one sort will set themselves often to sale for money, the other cannot beare the hard yoke of government. These with a few smooth, and pleasing words framed to their humour areIacob knew this to bee the way to pacifie Esau, but had learned that no hold could bee taken of his friend­ship, and therefore kept not touch with him to come to Seir. Genes. 23.14. Saul was sought for, and sollicited to hee made King, but how proved hee? 1 Sam. 10.22. The tenne Tribes came into another extreame, re­ject Rehoboam with vile words, when they had done better rather, had they dealt with him upon soft termes, 1 King. 12.16. easily induced; but if thou be a little round with them, they by and by murmure, fling away, take pepper in the nose, are gone in great indignation, and choose rather to live at their liberty, that they may domineere as they list, then to bee under command and obedience. Whom they ought to esteeme, as it were, preposi­tors set over them; those they thinke 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 thinke himselfe vilely, and [Page 92] contemptuously handled by thee vnlesse thou get him his freedome still, according to his desire, and he which hath beene gained by intreaty, and faire speech, will looke for the same continually at thy hands, and what a miserable tye, and bondage is this?

CHAP. XXIIII. Climing vp to honour must be by good meanes onely especially among Ecclesiasticall persons, neither must the inferiour orders under the pretext of greater gifts derogate from the Bishop, neither must the Bishop beare hatred to the rest of the Clergy, but cary himselfe iust toward all, cheife­ly in the seate of judgement.

WHerefore all men must indeavour by good arts, and a sincere purpose to come to honour and aboue the rest such as belong to the Church,Adomnia abundat ani­mi directa simplicitas, satis quae se ipsa com­mendat. that neither ar­rogancy, remisse negligence, base affect­ation, vnseemely ambition be found in them. Sm­plicity of heart is directed to whatsoever promotion is abundantly sufficient thereunto and of its selfe full commendation. But in the divine function it selfe it is not convenient that too strict severity or too much remissenesse be vsed, lest we may seeme to ex­ercise our power ouer-much or not to fulfill the office vndertaken as we ought. Labour we likewise to bind as many as we can to vs by benefites, and duties. Let vs reserve in memory the bestowed grace that they may not justly be vnmindfull of the benefite, which sticke not to pretend greife, as if they had been exceedingly hurt by vs. For we find [Page 60] 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 iudgements so to favour, that he keep equity: and so to respect a Presbyter,Or elder. or minister as his father. Neither doth it behove those, which are once approoved, to be proud, but rather, as being not vnmindfull of the grace received, to be humble minded, neither, ought the Bishoppe to bee of­fended, if either Presbyter, or minister, or any other of the clergy seekes by mercy, or fasting or integrity, or doctrine, or reading to increase his owne cre­dite. For the grace, and countenance conferred by the congregation is the commendation of the tea­cher, and it is good his praise should be spred that is worthy, if what he doth be done without osten­tation, or affectation of vaine glory. Let thy neigh­bours lips and not Prov. 27.1. & 20.6. & 17.7. thine owne, let the worth of thy workes, not thy aspiring desires commend thee. But if any man obey not the Bishop, but seekes to extoll, and exalt himselfe with a feigned affectati­on of some great learning, or of humilitie or mer­cy, and to obscure and weaken his merits: let him vnderstand, that he erreth being puffed vp, because this is the rule of truth, that thou doe nothing for thine owne credite to diminish another mans, nei­ther if thou hast ought deserving praise that thou vent it to the defamation of another. DefendNon defendas impro­bum, & sancta indigno commitenda arbitreris where et is a causall for etiam. Quorum Iphitus aevo jam gravior, pelias & vulnere tardus Vlysse. not an evill man, yet thinke withall that holy things may bee committed to an vnholy, and vnworthy person,An vnworthy person may preach the word, or administer the sacra­ments, neither without saving fruit to the re­ceivers. For not the minister, but the divine ordinances obeied, and received by faith, make these effectuall to sal­vation. God doth his holy workes by sinfull instruments, blesseth Israel by Balaam, Num. 23.8. tempteth the people by false prophets, Deut. 13.3. vex­eth Saul by Sathan, 1 Sam. 16.14. puni­sheth David by Absa­lon. 2 Sam. 15.12. neither whose crime thou couldest not by diligent inquiry, and examination deprehend, and find out before, be thou brought to presse it againe, and strive about it. For when in all causes inju­stice may be soone committed, then aboue, and be­fore [Page 61] any in those ecclesiasticall, where equity ought to be of necessity, where it becomes equality to take place, that so he which is mightier doe vindicate nothing more to himselfe, and he which is wealthi­er doe vsurpe no more, then what is right. For whether he bee poore, or whether he be rich, he Gal. 3.28. is one in Christ, he that is holier, let him arrogate nothing more to himselfe, then he that is inferiour 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 aboue another, let favour be set apart, and let merit ar­bitrate the cause in controversie. For nothing doth so much impeach a good opinion of thee, and thy credite among men, as when thou favourest the cause of the mightyer above the meaner in iudge­ment, or accusest the poore innocent, and excusest the rich nocent party.

Humane race is prone to this evill, to leane to the more honourable, and to leave them of lesse re­gard in the briers, lest otherwise, they might thinke some hurt to be about to accrue to themselues, and lest being put downe they might have cause to re­pent. But if thou feare the taking of offence at the hands of the great ones, why dost thou vndertake to sit as a judge, and thou which art plaintiffe, whe­ther Clerke or of the Commons, being inferiour why dost thou provoke thy superiour to come to a triall when thou hast no hope to receive according to e­quity? Thou hast liberty to be silent in a pecuniary businesse 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 faithfull, and fellowship of the Saints is in daunger, there to dissemble, and be without courage, and pi­ous contention is no small offence.

CHAP. XXV. Favours, and benefites ought to be bestowed more vpon the poore, then vpon the rich, because, for that peradventure for which the rich disdai­neth, the poore giveth thee great thankes: nei­ther are those such, as are performed in money only, but in mercy otherwise exhibited.

BVt what doth it profit thee to favour the rich? Is it for that he sooner re­wards him that loves him? For those we v­sually favour by whom we hope the like to be rendred vs againe. But it is better we should be desirous rather to helpe the poore, and innocent because by so doing we shall receive a reward of the Lord Iesus, who vnder the forme of a Luke 14.12. ban­quet brought forth a generall rule of vertue, that we should rather be beneficiall to those, which can­not gratifie vs, charging vs to invite those to our feasts, that cannot invite vs againe, then the rich. For these seeme to themselues to be bidden that they may recompense the like. The (poore be­cause they have not to restore) when they shall re­ceiue any thing from vs they make the Lord their paimaster,Verse 14. who offreth himselfe to become bound for them. To helpe the poore sorteth better also with the course of the world, for the weathly per­son disdaineth to be beholding, and he is ashamed to be ingaged for any courtesie. Beside the wealthy challengeth whatsoever is conferred vpon him as his desert, because either as it was received from him as a debt, or therefore given, because hee that gave it, lookes for a better gift to be returned him againe. So when the rich receiue a benefit, they e­steeme no otherwise thereof, then if they them­selves, [Page 63] had beene at some cost, rather then made per­takers of any commodity. But if the poore hath no­thing to render againe, he rendreth thankes. Where­in it is certainly true, that he repaieth back more, then he received. For money may be paid againe in the same kind, but the heart can never be evacuated of thankes. Mony in the payment of debt may bee wa­sted, but thanks cannot be wasted, but in giving is pay­ed, in paying isPayed with the mouth, reserved in the heart. reserved. Moreover, what the rich shifteth of, that the poore man confesseth, that he hath beene ingaged to any for his better support, that hee hath beene susteined aboue some others, hee imputes not to his owne praise, he thanketh and acknowledg­eth that his sonnes were given him, his life restored, his family preserved by the hand of such as God rai­sed vp, as good instruments for him. How much bet­ter is it therefore to be at charge, with theHe that is good be­ing in povertie willingly acknowledgeth all this rightly to belong to his benefactor, and lest he should fall short & be taxed of ingrati­tude, even much more then is due. good then with theThe very name it selfe of charity is e­nough to moue to­ward the needy, and of needlesse grieving and palpable glosing to be moved to gratifie them that want not. vnthankefull. When we mention benefits we would not be vnderstood of those alone which consist in pecuniary largition, & devotion, but of those whatsoever, which are any way done for the releife, and comfort of the miserable. Whence the Lord to his disciples,Mat. 10.9. The dependance of this scripture with the precedents stands thus Devotion on these being our Saviours good Embassadours was well bestowed, and the vse of money forbid­den, therfore it must be done some other way. Possesse not gold, nor silver, nor money: whereby as with a sithe he mowes downe the bane­full spring of greedy covetousnes budding out in the hearts of men. For by caution the very principall occasion of avarice is intercepted. Peter confesseth theActs 3.6. This doth not abridge the vse of money, but presseth the contempt of riches, which affection, though it be hardly found in the S^t. themselues, yet ought to be setled with a true de­sire in the hearts of all Gods servants. same to him that was a cripple from his mothers wombe, Silver and gold haue I none, but that, which I haue, I give vnto thee, In the Name of Iesus Christ of Nazaret, rise vp and walke. Where­fore he gave him no mony, but he gave him health How much better therefore is it to have health with out money, then money without health? The cripple rose vp, and received what he neuer expected, and missed money, which he most expected. But this is scarce found in the Saints of the Lord, that they have riches inPsal. 119.36.37. Brevissima addivitias per contemptum divitia rum via est, Seneca See him de fuga seculi. contempt.

CHAP. XXVI. Of the evill of covetousnesse, and of the contagi­ousnesse thereof in Balaam, Achan, and Deli­lah.

BVt the manners of men have beene so rooted in the admiration of riches, that no man but hee that is wealthy, hath beene thought worthy of honour. Nei­ther is this a matter newly come up, but which is worse, long since hath this viceInolevit growne bigger. in­creased in the mindes of men. For when the great city of Jericho had fallen downe at the sound of the trumpets, and Ioshuah had injoyed the victory, hee understood theIosh. 7.12. strength of the people to be wea­kened by covetousnesse, and the desire of gold. For when Achan had taken of the spoyles of the cityIoshua 7.21. a goodly Babilonish vesture, two hundred Siclus argenteus 2 s. 4^d. shekels of silver, and a wedge of gold, and was convented before the Lord for his tryall, hee could not deny but disclosed the theft. Covetousnesse therefore is an old sinne, 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 Gods people, and unlesse the Lord had expreslyNumb. 22.11. forbidden him to forbeare, he had prevailed with him. Through ava­rice Achan caused aIoshua 7.5. slaughter of the people, and wasVerse 25. stoned to death, andVerse 15. consumed with fire with all that hee had. Ioshuah, that obtained of the Lord to stay the Sunne in the firmament, could not stay the creeping in of this evill. At his voyce the Sunne stood still; see the force of the prayer of the righteous, but avarice stood not still. Therefore by the standing still of the Sunne hee gained time, and [Page 65] got to triumph over his enemies, but by avarice he al­most lost the victory: not by that in himselfe, but in another, which sheweth how evill a neighbour it is.

Through avarice was the strongest deceived by the weakest. What else but theSuch a boone being cast into her lappe, as eleven hundred she­kels of silver, she will not faile, though her faith bee pleaded to him before, but will make him a prey. avarice of Dali­lah deceived the strongest among men, evenIudg. 16.5. Samp­son himselfe? Hee which before rent in sunder the Chapt. 13.9. roaring lion with his hands, brake the new well-twisted Chap. 15.14. & 16.9. cords, and seven-fold greenest withs, as stubble, with the jaw bone of an asse slew a Chapt. 15.16. thou­sand men, pulled up, and carried away the Chapt. 16.19. gates and posts of the chiefe fenced city upon his shoulders unto the top of a mountaine, now bowing downe his necke, as an oxe to the slaughter, upon the ⁿ knees of a woman, and suffring the ornament of his invinci­ble lockes to be shaven off, lost at once the high pre­rogative of his impregnable vertue. Money filled the lappe of a woman, and the man lost his grace. Deadly is the blow, mortall the wound of avarice, inchaunting is the price of pecuniarie paiment, pol­luting where it is, and nothing profiting where it is not possessed.

Let it bee granted, that she may helpe sometime, some certaine, inferiours they bee that find it, and those eagerly set upon gaine. What makes this for him that desires her not, requires not, needs not her ayde, is not bowed nor broken with care for her? What if hee that hath her be wealthier then others? Is hee therefore honest, because having her, hee hath that whereby honesty is commonly lost, because hee which hath her, hath rather what hee must labour to keepe, then what he certainly possesseth? For what we possesse we use. But what is beyond our reach concerning the use, we injoy not therein the benefit of possession, but are intangled 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 forme of justice: and therefore we ought to decline covetousnesse; and to strive with all our care, and power, that we doe nothing at any time against justice, but that in all our labours, and actions, we keepe it. If wee will commend our selves to God, let us have charity, let us bee of oneActs 4.32. Rom. 15.5.6.16. Phil. 3.16. heart, and soule, let us follow humility, whereby we are directed to this rule to esteem of othersPhil. 2.3. Rom. 12.10.16. Eph. 5.21. bet­ter then of our selves. For this is humility, if a man ar­rogate nothing to himselfe, but thinke himselfe anRom. 12.16. [...]. in­feriour, and equall to them of the lower sort. A Bishop that he may make use of the Clerkes his members, & chiefly the ministers, which are truly his sons whom hee shall see fit for each office, him shall hee depute thereunto. Likewise that part of the body which is putrified, let it be cut off in griefe: A wound doth first remaine some good space of time under the Chi­rurgions hands, and then afterward when medicines, and all other good meanes of cure have beene ap­plied, and no remedy found by the advise of some good Physicion, that part, or member where it is, is cut off: So the affection, and desire of some good Bi­shop is to cure the weake; and first to attempt to take away the creeping ulcers, next to burne some, not to cut them off; last of all, what cannot bee healed though with griefe, yet to cutImmedicabale vul­nus ense recidendum est, repars sincera trahatur. them off. Whence is that most renowned precept, and which ought to [Page 67] beare speciall sway with us, that wee Phil. 2.4. looke not every man on his owne things, but every man also on the things of other men. For by this meanes there will be nothing, wherein being angry, wee may ei­ther give too much way to our owne affection, or in­clining in favour may attribute something more then is just to our owne will.

CHAP. XXVIII. Of the good of compassion, and that in the time of necessity wee ought not to spare the holy treasures of the Churches. St. Laurence, and Ambrose himselfe are introduced for examples.

THis is the greatest provocation of mercy, that wee have a fellow fee­ling, and suffring of other mens miseries, that so we helpe them in their necessities, as farre as we are able, and sometimes also above, and beyond that wee are able. For it isMelius est pro miseri­cordia causas praestare velinvidiam perpeti, quam praetendere incle­mentiam: or causas prae stare, in this place More Iuris-consultorum est cautiones dare, or else perhaps both praestare and praetendere signifie no more then exhibere to shew. better to shew cause why mercy should bee used, and that to the uttermost, yea to suffer the spightfull lookes of the envious, then to pretend the least patronage for inclemency; According as we our selves sometimes fell into the lash of envy, because wee brake in peeces the mysticall vessels, that wee might redeeme the captives: which might be matter of quarrell to the Arians, neither the fact so much as that they might picke something out of it, thereby to get some colour to reprehend our dealing. But who is so hard, savage, and iron-hearted, as to bee displeased with this, that a man is delivered from death, a woman from beastly uncleannesse of the [Page 68] Barbarians, which is more grievous then death: that the young maidens, young boyes, and in a manner in­fants are preserved from the contagion of idols wherewith they were contaminated through the feare of death? Which thing also we did not with­out sufficient cause, and therefore so followed it with the people, that wee openly professed, that it was much more commodious to save soules for the Lord, then gold. For he sent forth the Apostles, and gathered together the Congregations without gold. The Church hath gold not to keepe it, but liberally to distribute it,Tiglath Pileser 2 Kings 16.8. and that it might be helpfull in the time of necessity. Are we ignorant how much gold, and silver theShishak King of E­gypt, and Benhadad king of Aram. 1 Kings 14.25. & 15.28. 2 Kings 25.15. Assyrians, Egyptians, and Babilonians had out of the Temple of the Lord?

Doth not the Church better gather substance toge­ther for almes for the poore, 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 poore to dye with hunger? And veri­ly thou haddest gold that thou mightest give almes. Why are so many captives sold for slaves, and not re­deemed? Why are so many slaine by the enemy? It had beene better that thou haddest kept the vessels of the living, then of the mettals. For these no an­swer could bee made. For what mightest thou say for them? Wouldest thou say, I feared lest orna­ment should be wanting to the house of God? It would bee replied, the Sacraments, which are not bought with gold, seeke not, neither doe they delight in it. The ornament of the Sacraments is the re­demption of the captives. And they are truly preci­ous vessels, which doe redeeme the soules from death. That is the true treasure of the Lord, which worketh that which his bloud hath wrought. Then I acknow­ledge the vessell of the Lords bloud, when I shall see [Page 69] in them both redemption, that the cup may redeeme from the enemy, those whom the bloud hath redee­med from sinne. 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 shamefastnesse is redee­med from pollution, chastity is preserved from de­filement. These children therefore doe I make choice of rather to set at liberty, and deliver over to you, then to reserve, and keepe in store the most re­fined plate of gold. This company of captives, this ranke of inthralled bondmen, is better then the beau­ty, and bravery of Chalices. The gold of the Redee­mer ought to profit this sort of forlorne, and wret­ched soules, and to free them from slavish servitude. I acknowledge the bloud of Christ infused into this gold, not only to have glistered most brightly, but al­so by the gift of redemption to have ingraven in them the vertue 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 shew them, brought out the next day the poore to him. Being then demanded where were the treasures, which hee promised, he shewed the poore, saying, these are the treasures of the Church. And these are truely the treasures in which Christ is, and in which the faith of Christ is. To this purpose speaketh the Apostle we have this 2 Cor. 4.7. treasure in earthly vessels. what better treasures hath Christ then those in whom he said himselfe to be? For so it is written: I was hungry Math. 25.35. and ye gave me meate, I was thirsty, and ye gave me drinke, I was a stranger, and ye took me in. And afterward, For what ye have done to one [Page 70] of these ye haue done to mee. What better treasures hath Iesus then those in whom hee loveth to bee seene? These treasures Laurence shewing thereby ouercame, because theGalienus. persecutor could not take a­way these. Therefore2 Kings 24.13.23.35. Iehoiachims sinne pu­nished, for that hee preferred the gold of the Temple before the lives of the people. Iehoiakim which preser­ved the gold in the seige of Ierusalem, and did not dispense it for the provision of victuall, to the re­leife of all even the meanest in the Citie, saw both the gold taken away, and himselfe and it carried into captivitie. Laurence which chose rather to lay out the treasure of the Church to the vse of the poore, then to reserue it for a persecutor, for his singular wisedome and courage in making such an interpreta­tion, received the holy Crowne of Martyrdome. Whether was it said to this Martyr Laurence, thou oughtest not to giue away the treasures of the Church thou oughtest not to sell the vessels of the Sacra­ments, in time of necessitie for the benefit of the poore? It is needfull that a man faithfully, and with a good conscience, circumspectly, and wisely fulfill this our office. Surely, if one convert goods of the Church to his owne profit it is a fault, but if he deli­ver it out to the poore, or redeeme a captive with it, it is mercy. For no man can finde fault, and say, why doth the poore live? No man can challenge vs for this, that the captives are redeemed. No man can accuse vs for that we build the Temple of God. No man may justly be angry with vs, because wee open the ground and bury the dead: no man may justly grieve, that at the interring of Christians there is aSolemnitie of prayer at the buriall of the dead, allowed. solemnitie of prayer and thankesgiving. In theseThe fostering and burying the poore are to be accounted as one The 2. the redeeming of Captives. The 3. the building of Chur­ches. three cases it is lawfull to breake, to melt, to sell the vessels of the Temple. It is requisite that the forme of the mysticall cuppe goe not out of the Church, lest the ministerie of the Chalice bee converted to pro­fane vses. Therefore in the beginning the vessels were sought out which were within the Church, and [Page 71] not consecrated afterward they were broken in peices, lastly they were melted, then by peice-meale, and small doale distributed to the poore, 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 extreame necessi­ty in godly wise, as I suppose, be converted to those vses aboue mentioned.

CHAP. XXIX. The deposits 2. Mac. 3.11. [...]. of the widdowes, yea of all the faith­full committed to the custody of the Church of God to be conserved, and kept inviolable even to her owne perill. The example of Onias, and He­liodorus, of himselfe,Pavia. and of the Bishop Ticinum accommodated to proue the same.

THat verely is to bee looked into with all care, that whatsoever goods the widdowes have com­mitted to the custody of the Church be kept with all diligence, and without any dammage,This is no more then what is word for word in our English bibles, and therefore to set downe the summe thereof was thought sufficient. neither they onely, but the rest likewise of the faithfull are in this regard to be respected. Fidelity is to be shewed to all, but the cause of widdowes, and orphanes is to be preferred. To be breife vnder the name of widdowes the whole was commended to the Temple. Wicked Simon trea­cherously made it knowne to the tyrant Antiochus concerning such moneyes committed to the Tem­ple of Ierusalem, who sent Heliodorus to Onias [Page 72] the high Preist to deliver it to the Kings vse, but he was terrified, scourged, and striken to the earth, and lay as one dead with a fearefull horseman in shi­ning armour, and two young men in gloriousSee the Story, 2 Ma­cab. 3. Let this bee a terror to the sacrilegious. at­tire. Faith therefore, O my Sonnes, is to be kept, di­ligence is to be used in the goods that are commen­ded to your charge. Your Ministerie doth appeare from hence to be powerfull and protected with the presence of God: and namely then, when by the ayde of the Church, the violence of the potent in the cause of the widdow is suppressed; and whensoever the commandement of God doth more prevaile with you toward the distressed, toward the innocent and oppressed, then the favour of the great and wealthy of the world.

Remember how often wee in our owne person, have endured for the preservation of what hath been taken by us into the custody of the Church in the be­halfe of the Widdowes, Orphanes, and other the faithfull, many and bitter conflicts, fearefull and for­cible assaults at the hands of the Caesars themselues. I will here produce the common and fresh example of the Church of Pavia, where what was deposed to her trust in respect of Widdowes, was in danger to be lost. For there he calling for it, which chal­lenged it by a rescript from the Emperour, the Clerkes were contemned, and sleighted, the honou­rable persons that interceded, told them, that no meanes were left them to withstand the Imperiall command. The forme of the rescript was read, the Register of the Office was present, and to vse 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 Wid­dowes portion, being translated, remained. Whence when it could not bee taken away by violence, it was [Page 73] received vnder hand-writing, and afterward by ver­tue of the same hand-writing was required againe by earnest petition. The Emperour renewed his man­date, that thereby hee might convent us personally before him, which being denyed him, the authoritie of the Law of God, the record of the whole course of holy writ, and the perill by intermedling this way whereinto Heliodorus fell, alledged for it; the Em­perour hardly at the last upon much supplication tooke this for an answer: Yet so, that after this the Adversary againe attempted a new way to pull it from the Church, but that the holy Bishop preven­ted it, by restoring what he had received to the Wid­dow. In the meane time the faith of the Church is at safe anchor, oppression is not feared, because now the matter and substance it selfe on their part, not trust, and faithfull dealing on our part, is in danger.

CHAP. XXX. Who are to bee avoided, and who zealously for their godlinesse and pietie to bee followed.

OH my Sonnes, flie from the wicked, beware of the envious; betweene the wicked, and the envious, this is the difference. The wicked is de­lighted with his owne good, and is onely apparently good; an envious man is tormented with another mans prosperitie; the one loves what is evill, the other hateth what is good: insomuch, that he is in some sort more to­lerable that wisheth1 Tim. 5.4.8. well to himselfe, then he that wisheth ill to all. My Sonnes, thinke of that yee doe [Page 74] before hand, and when ye have takenQuicquid aggrediare consulito, & cum con­consulueris maturè facto est opus. time, and well thought vpon it then put in practise what stan­deth with your approbation. A laudable death when occasion is offered is to betaken hold of forth with. Glory deferred flieth away, neither is it ea­sily overtaken. Love ye the faith, and true devo­tion, because hereby2 Kings 2.25. 2 Chon. 35.24.25. Iosias got the favour of God, and the loue of all people. Get the favour of God, yee that are yong now in the flower of your age, as did Iosias celebrating the passeover when he was but eighteene yeeres of age, and excelling there­in2 Kin. 23.22. & ver. 23. all that went before him. Wherefore as he excelled in zeale his superiours, so take you to you my sonnes, the zeale of the Lord, let it enter into every one of your hearts, and so inflame you there, and set you on fire, that ye may truely say, the zeale of thy house, Psal. 69.9. Iohn 2.17. O Lord, hath eaten me vp. Among the twelue Apostles there was one styledLuke 6.15. Zelotes and * doubtlesse not without cause, but this might well haue beene Saint Pauls style. For he was so in vehemency,Acts 9.1. Gal 1.14. Rom. 9.3. & 10.1. 2 Cor. 11.2.28.29. & 12.15. Acts 17.16 and heat of nature, and much more rightly so in the state of ^h grace. But what doe I speake of the Apostle, this divine vertue, was most eminent in ourIohn 2.17.. & 4.34. & 7.38.37. & 11, 35.38.43. Luke 19.41.32. Marke 7.34. Mat. 9.35. Luk. 21.27. Saviour whose president is without paralell, and aboue all exception to cut off all cou­lour of reasoning against the same, and pressing together with his whole active obedience vnto pri­marie imitation in all his disciples.

Let therefore this divineIames 3.13. standing [...] in the meeknesse of wisdome. zeale of his be in you, not that humanev. 14. [...]. which envy begetteth. For wherev. 16. [...]. envie, and strife is, there is sedition, and all manner of evill worke, Let the peace Philippians 4 7. of God, which passeth all vnderstanding be among you, and preserve your hearts, and minds in Christ Iesu, Love yee one [...] Rom. 12.10. [...] 1 Thess. 4.9. [...] Iames 3.17. 1 Pet 1.22. another as brethren without faining, from a pure heart fervently, There is nothing more sweet thenPhil. 4.1. love, nothing more acceptable then peace. [Page 75] And yee your selves know that I haue alwaies heretofore loved you aboue others, which I doe likewise at this present, and shall also labour to doe hereafter respectiuely, and that the same may day­lyThes. 3.12. [...]. abound toward you more and more. Where­fore as the sonnes of one Father, yee are growen together in my bowels, in like affection towards you as toward brother germans, and all of you strongly, and deepely seated in my loue; Hold fast therefore that which is 1 Thes. 5.21. good, and the God of peace and Heb. 13.20. loue 1 Iohn 4.8. shall be with you in the Lord Iesu, to whom with the holy Spirit bee ascribed all honour, glory, magnificence, pow­er, prayse and thankesgiving, now and evermore. Amen.

CHAP. I. That the Saints and holy servants of God, worke the greatest, and strangest things in silence, and quietnesse,: which is made manifest in Moses and Elisha.

THe princely and prophetically a­nointed of the Lord, divine, and holy David hath taught vs, to walke up, and downe in our owne heart as it were in an ample, and large gallery, and there to converse, and conferre with it, as hee with his, none otherwise then with some chamber-fellow, that so we might in secretest, and deepest meditation of mind, as he with himselfe, talke, and speake to our selves. This is his meaning in his acclamation, in that sacred hymne. I sayd Psal. 39.1. Sept. [...] Hebr. amarti of amar which signifieth as well cogi­tavit as dixit, and therefore the Geneva hath thought, and this an­swereth sitly to our au­thors intention. I will take heed to my wayes. Solomon likewise his sonne adviseth to the same purpose, Drinke Prov. 5.15.17.18. thou of the water of thine owne cisterne, and of the rivers out of thine own [Page 2] well, that is to say, vse thou thine owne counsell. For deepe water is the counsell in the heart of a man. Let them (saith he) be thine, even thine on­ly, and not the strangers with thee, and reioyce thou with the wife of thy youth, let her bee as the loving hind, and pleasant roe, delight thou in her love continually, and whensoever thouProv. 6.22. walkest talke with her, tye her instructions about thy neck, Bind them Ver. 21 & chap. 33. Here is the wise mans consultation with the Lady wisedome in the secret chambers of his heart, and this is his dayly exercise joyned with the whole inten­tion of mind in all as­siduity. alway vpon thy heart, and write them vpon Cervus amicitiae, et pullus gratiarum consa­bulentur tecum. the tables thereof. LetExod. 14.15. & 17.11. When we are least in outward im­ployment, which is the solitude here meant, then to be most busy in holy meditation, & heavenly prayer, is to make our spare time most advantagious. the stagge of freindship, and chicken of thankesgiving chatt with thee. Wherefore Scipio was not the first, that knew he was never lesse alone, then when he was a-alone, neither lesse at leasure, then when he was at leasure, before him Moses knew it, who when he held his This lifting vp of his hands was the elevati­on and ejaculation of the darts of supplicati­on in his heart to the Lord of hosts that is mighty in battel. Such leasure and lazines as it were to the outward sight was to the all-seeing God, and searcher of the reines a right savoury remedy to safegard his people, and to destroy the adver­sary. peace cried aloud, when he stood still, and seeming to doe nothing fought strongly, neither did fight only, but albeit not so much, as once touch­ing the enemies, triumphed ouer them. So idle in shew was he, and voide of bodily labour, that hee must haue others to hold vp his handes, yet was he not lesse occupied then Ioshua himselfe, that took vp armes to the terror of the Amalekite. For with his feeble hands, and wanting supporters to beare them vp he vanquished the obdurate foe, which the captaine with his souldiers, though mar­ching valiantly against them, without them could never have done. Wherefore in respect hereof Moses may be truly said in silence to speake, and at his time of leasureVer. 9.12. standing and sitting still to worke marveilous things.

But in the vacation of his, when leaving his resi­dence over his charge he did reside fortyExod. 19.3. & 24.18. dayes, in the mount, how commodious was it? For the law of the decalogue, the onely rule and direction of the whole state of mankind, was then vpon the fyle In secret wee have conference with God, as the [Page 3] Psal. 85.8. Sept. [...]. Iunius expos. from the Hebr. maketh for this sense: Quid conqueror? quin potius mihi auscultandum est, quod loquatur Deus. Psalmist noteth, I will heare what the Lord God will speake in me, and how much more is it if God speake with one, then if he speake with himselfe? This way he found out to resolve him concerning the prosperity of the wicked,Psal. 62.4.5. & 73.17. & 91.1. Here to flie to God in secret, is to have him speake in thee. To meditate on his works, Psal. 77.12 on precepts, and to delight in his statutes, Psal. 119.15.16. is a way to it. In his word God speakes to us, we in praier to him. These meanes used, he comes in to us as a Councel­lor, 1 Ioh. 3.20. untill I went into the the Sanctuary of God. The Apostles passing by with their veryActs 5.15. shadow did cure the diseased, the tou­ching of the garments, orChapt. 19.12. Thus was medicine administred in silence by communion with God, secret vertue in­fused. handkerchiffes that came from their bodyes did heale the sicke. Helias spake the 1 Kings 12.1. Iames 5.17. word that it might not raine, and it rained not upon the earth for three yeares, and sixe moneths, and hee but spake the word, that the Verse 14. meale in the barrell should not bee wasted, nor the oyle in the cruse diminished, unto the time that the Lord should send raine upon the earth, and it came to passe. This his confidence was grounded upon his secret speech with the Lord. And because most men delight themselves with military feates, which is the more excellent of the two, to gaine the battell by the strength of an army, or by his owne merit? Elisha went not out of2 Kings 6.13. Dothan when the King of Syria made great warres upon Israel, but yet disappointed his weighty warres, divers Counsels, and subtle devises intended against it. This hee did by the power of Gods Spirit, beholding all the cogitations of mans heart, and by such instinct was able to give caveat for prevention of whatsoever evill. The ar­my likewise which hereupon came to apprehend him, hee by vertue thereof lead like a flocke of silly sheepe into Samaria, as into a pinfold. What a rut made this rout of Aram? but how soone did his holy petition roote them out, that they came no more into theVerse 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 [Page 4] men, goe out either into the secret woods, and soli­tary fields, or within the City disburden their mindes of cares, and depose themselves in a quiet and secure life. But Elisha in his solitarinesse, either2 Kings 2.14. divideth Jordan, that he may passe over, or procureth water to refresh2 Kings 3.9.17.20. the host in time of extremity, or aChapt. 4.16, 17. Verse 35. sonne to the barren Shunamite, orVerse 40. raiseth the dead, or taketh death out of the pot, or satisfieth anVerse 43, 44. hundred of the people, a surplusage remaining, with twenty barly loaves, or maketh the bitter2 Kings 2.22. waters of Iericho sweet,Chapt. 6.6. the iron to swimme at the in­stance of a child of the Prophets, theChapt. 5.14. leprosie to depart, fecundity,Chapt. 7.1. Here are recited 11. miracles of Elisha when hee was living, and there is a 12 men­tioned after his death by touching his bones, 2 Kings 13.21. and plenty to succeed in the place of grievous famine, and unheard-of penury. When therefore can the just be alone which is alwayes with God? when can hee be solitarie, which is never se­parated from Christ? Who shall Rom. 8.35.38.39. separate us from the love of Christ? This is the Apostles interroga­torie, whereunto he no lesse piously, then peremp­torily replyeth, I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate us from the love of God, which is in Christ Iesus our Lord. When can he be vacant from busines, which never ceaseth from some good desert, for the consummating thereof as much as may be? how can he be circumscribed in a place, whose the whole world is in possession? By what estimate can he be defined, that in opinion, and thought, can never bee comprehended? For he is as one 2 Cor. 6.9.10. unknowne, and yet knowne, as dying, yet behold hee liveth, as chaste­ned, yet not killed, as sorrowing, yet alwayes rejoy­cing; as poore, yet making many rich; as having nothing, yet possessing all things. Why hath a just man nothing, but because hee looketh after nothing, but what is constant, and of continuance, which is [Page 5] not here to be found? Why possesseth hee all things, but because he respecteth only what is honest, which to be possessed of, is more then Solomons magnifi­cence? Wherefore though hee seemeth poore to another, to himselfe he is rich, for that he is to bee va­lewed not after the rate of those things which are momentany, transitory, and invisible to the eye of the body, but of those which are permanent, everlasting, and2 Cor. 4.18. & 5.1. invisibly built up of God from heaven.

CHAP. II. Honesty, and profit among us Christians to bee one, as being such as follow not after temporall, but eternall commodity.

FOR as much as we have handled be­fore what is honest, and what is profi­table, it remaineth that we should now compare them together, and withall search out what is to bee followed. As there we have discussed, first, whether that (which we propose to our selves) be honest orTurpe. dishonest, then whether it bee profitable or unprofitable: so some thinke this further quaere to be made, whether it be that, which is honest, or that which is profitable, as divided one from the other, which Christians must sticke unto. But wee here admonish, lest wee might seeme to bring in these as repugnant one to the other, which we have shewed to be one: neither that by any possible meanes to be honest, unlesse it be profitable, neither any thing to bee profitable, but what is honest, because we embrace not the wisdome of the flesh, with whom the profit of this pecuniarie commodity is of more worth, but the wisdome [Page 6] which is of God, with whom those things which are of high estimation in this world, are accountedPhil. 3.7.8. losse. This [...] a deed happily or rightly done. right proportioning which is a perfect, and absolute duty proceedeth from the true fountaine of vertue. Under this kind according as our ordinary speech doth import, there is a second common duty which is not of so high and singular note, because it may be common to many. For to take up the gaines of money is a thing familiar to many: to be deligh­ted with a more delicate banquet, choiser, and swee­ter dishes is a thing usuall. But to fast, to be abstemi­ous, is found in few: and not to covet after that is another mans, is rare. Contrariwise to repine at ano­ther, and not to be content with our owne, is to bee copartner with the greater part. There bee some therefore primarie, some middle offices. The pri­marie are frequented by few, the middle by many. To come to speech, in the same words there is often­times a difference. For we call God otherwise good, otherwise just, then wee call men; likewise in ano­ther manner, and in an higher degree doe wee style him wise. And this are we taught in the Gospell. Be yee Math. 5.48. Which implieth per­fection to be in pleni­tude in his divine na­ture, in his regenerate children in great de­fect, and the force of the precept is no more then to move us to contend for the price of that high calling of God in Christ, who is made unto us per­fect wisdome, and righteousnesse. perfect, as your father which is in heaven is perfect. I reade of Paul that he was perfect, and not perfect. For when he had said: Not that I have as yet received, or were as yet perfect; but I follow, if by any meanes I may Phil. 3.14. attaine: hee addeth by and by, whosoever therefore of us are perfect. For the forme of perfection is double, one sort having the middle or parts, the other the full numbers or de­grees. One sort here below, another there above, one sort according to mans possibility,1 Cor. 1.30. another accor­ding to his future perfection.Phil. 3.12. [...] Verse 14. But God is just in all his numbers and degrees, wise above all, perfect in all things.Verse 15. Perfectio partium, & graduum. There is a difference also among men. Daniel is in one manner wise, of whom it is said,Ezech. 28.3. Behold, thou art wiser then Daniel, that is prophe­tically, [Page 7] and politically,Iames 3.17. some others in another man­ner, that is, spiritually;Verse 15. thirdly, there is a carnall, and a worldly kind of wisdome, of theLuke 16. former St. Iames speaketh, tearming it earthly, sensuall and divellish, of the latter, ourRom. 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, then the children of light. There is beside a conceited wisdome. Solomons in another sort, and distinct from those (being in natu­rall things) excelling therein all the ancient, the wi­sest of the1 Kings 4.30. East, and of Egypt. For it is one thing to be wise in an ordinary, another thing to bee so in a speciall fashion. He which is wise as men ordinari­ly are, he is so in temporall things, and for himselfe, as to get something from another, and to adde the same to his owne estate. He which is specially wise, regardeth not his owne profit, but looketh to that which is eternall, setteth his whole affection upon that which is common, and honest, not seeking that which is to himselfe, but that which is of utility to all. This therefore is the rule betweene honesty, and uti­lity, which if wee keepe, we cannot erre, namely, that a just man thinketh that he ought to take from no man, neither augment his owne to pull from ano­thers estate. This rule doth the Apostle prescribe;1 Cor. 10.23. All things are lawfull, but all things are not ex­pedient, all things are lawfull, but all things edifie not, let Ver. 24. Phil. 2.4. Rom. 12.10.16. no man seeke his owne, but every one that which is another mans. That is, let no man seeke his owne, but anothers wealth; let no man seeke his owne, but anothers honour: let no man seeke his owne credit, or praise, but what belongeth to ano­ther: in meeknesse of mind, every manPhil 2.3. Non quae sua sunt singuli cogitan­tes, sed quae aliorum, is before. Prov. 9.12. esteeming other above himselfe. The Spirit of God by Solo­mon speaketh evidently the same in the Proverbs, Bono tuo meaning thy vertue cannot bee hid, nor shut up, but must needs breake out, as the light, send forth as the boxe of Balme, or Spiknard, when it is opened, the sweet sa­vour thereof to them that are about thee. If thou bee wise, thou shalt bee wise for thy selfe: that is, for thine owne good, and thy neighbours, for [Page 8] so doe the words implie. But if thou shalt grow wicked thou onely shalt suck out the dregges of thy sinnes. For as the iust, so the wiseman careth, and con­sulteth for the benefit of others,Quandoquidem con­sors sui est vtriusque forma virtutis. since the forme of both these vertues is like competible of what is her owne.

CHAP. III. Of repressing calumnie, and exhibiting beneficence, A passing proofe of the latter to be extended to all is to proue the harmonie of the members, and their mutuall obsequiousnes.

IF any man therefore will please all men in all things, let him not seeke that which is profitable to himselfe but to all men,Phil. 2.6.7. [...] stript him of all, brought him to nothing [...]. Afterward ver. 8. he expounds [...] exinani­vit by [...] humilìauit. But obserue 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. 1 Cor. 10.33. & 24. Rom. 15.2.3. For this is to be confor­mable to Christ not to seeke that which is an other mans, to detract nothing from him to get it to himselfe For Christ the Lord when he was in the forme of God made himselfe of no re­putation, that he might take vpon him the forme of man, whom he might enrich with the vertues of his owne workes. Dost thou therefore spoile him whom Christ hath adorned, dost thou strippe him whom Christ hath clothed? This thou dost when thou desirest thy profits to be increased by another mans losses. Consider O man whence thou tokest thy name haddest thou not it from theHomo ab humo. ground which taketh nothing from any man, but doth be­stow all things vpon all men, and administreth di­vers fruits for the vse of all living creatures? Thence comes humanity a speciall domesticall vertue, which [Page 9] helpeth her consort. Let the frame it selfe of thine owne body, and the parts thereof teach thee. Doth one member chalenge to it selfe the office of ano­ther, as the eye the office of the mouth, the mouth of the eye or the foot the ministery of the hand, or the hand of the foot? Moreover the hands themselues, the right and the left haue for the most part their office divided, and if thou change the vse of them, it is a­gainst nature, thou maist sooner cast off the whole man, then thou maist alter the ministery of thy mem­bers, thou dost not feede thy selfe with thy left hand nor remoue what molesteth thee with thy right hand, but when necessity compelleth. Grant this vertue to the eye, that it may take away vn­derstanding from the head, hearing from the eare, thinking from the mind, smelling from the nostrels, tasting from the mouth, and assume it to it selfe, would not this dissolue the whole state of nature? whence the Apostle,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 vnto another I haue no need of thee, Ver. 22. yea much rather those members of the body which seeme to bee more feeble are necessary, and require more care of their preservation, and ifVer. 26. one member suffer all the members suffer with it. Wherefore how grie­vous a thing is it, that wee draw away any thing from him for whom we ought to suffer: and to whom we owe the fellowship and aide of our mini­stery, doe we goe 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 wee thinke that any thing ought to be taken away, seeing it is against the law of nature, not to helpe1 Pet. 3.11. Isa. 1.16. cease to do evil, learne to do well. one another. For we are therefore borne that the members ac­cord [Page 10] to the members, one joyntly adhere to other ferue and obey themselues in their mutuall mini­stery. Where one is wanting in duty, the rest neglect their due service: if the hand pull out the eye, doth it not deny the vse of its owne la­bour to it selfe? If it wound the foote what an im­peachment shall it receiue for the proceeding of its owne actions? And how much more greivous is it for the whole body, then for one member to with­hold its care? Now if in one member the whole body be then so violated, as when the fellowship of the whole humane nature is dissolved in the separation of one man, it followeth thereupon that the na­ture of humane kind, and the congregation of the holy church which doth arise, and grow into one body knit, and compacted together in the vnity of faith, and love is likewise infringed, and broken. Thereby also Christ the Lord who dyed for all, shall greive that his owne bloud is evacuated, and made of none effect. What other thing likewise doth the law of the Lord himselfe inforce, when it pre­scribeth that thou withhold nothing from thy neigh­bour for thine owne commodity sake, as that thou remoue Prov. 22.28. Deut. 27.17. not thy ancient bounds, which thy fathers haue set, that thou bring home Exod. 23.4.5. Mat. 5.44. thy brothers oxe going astray, that thou command Exod. 22.2. the theife to die that thou defraud Iames 4.5. Levit. 19.13. Deut. 24.14. not the hireling of his wages, nor take increase Exod. 22.25. of thy mony? For to succour him that hath not is a part of humanity but it is a token of hardnesse of heart, to extort more from him then thou shalt give him. For that if therefore the poore needed thy helpe, because he had not where­by of his owne to restore, is it not a wicked thing in thee if thou require more of him vnder the shew of kindnesse when he was no way able to make pay­ment of what was lesse? Dost thou therefore dis­charge the debtor from the danger of another, that [Page 11] thou mayst damnifie him in respect of thy selfe: and dost thou call this courtesie where is professed iniquity?Et hanc humanitatem vocas vbi est iniquitatis auctio? an open sale of sinne. Herein we excell the other living crea­tures, because they know not how to bestow ought wild beasts pull away by violence, mankind admi­nistreth helpe. Whence the Psalmist,Psal. 37.21.26. [...]. Sept. Cal hajom Hebr. both import mercy, & lend­ing to be in a continu­all course in the righ­teous. the righte­ous is mercifull and lendeth. There bee some not­withstanding on whom the very beasts, bestow succour and supports; For by collation and fostering they nourish their off-spring, and the birds too by bringing them food satisfie their young. But to man only it is given to feed all as their owne. This is due by the right it selfe of nature. But if it be not lawfull not to give, how is it lawfull to draw away? The lawes command what hath beene taken away by the injury of the person, or by heaping vp to our owne vse, to be restored: which they doe to this end either to deteyne the theefe from stealing, or to deter him and reclaime him from it by punishment, howbeit let it bee granted, that some man feareth not punishment, or derideth it. Is this of any weight to giue liberty to wrest from another? This is a servile vice, and familiar to those of the basest condition, so much opposite to nature, that meere poverty may seeme rather to extort it, then nature perswade the same. Albeit so it is, that the thefts of the poore are private, and secret, of the rich open and publike. But what is so contrary to nature as to offer violence to another, for thy owne vtility sake? when naturall af­fection instigateth to watch, to vndergoe trouble, to vndertake labour for the good of all, and when it is reputed a glory for every one, by his owne pro­per perill to seeke the tranquillity of the multitude and when he holdeth it more acceptable, to have re­pulsed the ruines likely to have fallen vpon his country, then his owne dangers, and doth deeme it bet­ter, that he hath spent his travell for the welfare of [Page 12] the same, then if he had lead his life in all manner of ease, voluptuousnesse, and prosperity.

CHAP. IIII. Our commodities not to bee sought by other mens discommodities,

WHerefore wee collect from hence, that a man which is formed according to the direction of nature, it he obey it, cannot hurt another. That if hee hurt any man, hee doth violate na­ture, neither gaine so much profit by it to himselfe, as disadvantage. For what wound can bee heavier then that of the inner conscience? What is more severe then a domesticall judge, by which every one is found guilty to himselfe, and doth reprove his owne hart, as having unworthily wron­ged his brother? Which the ScriptureProv. 9.7, 8. doth in no small measure condemne, saying, out of the mouth of fooles is the staffe of contumelie. Therefore he is convinced of follie that doth use reproch. Is not this more to be avoided then death, then losse, then poverty, banishment, the griefe of debility? Who doth not account an infirmity of the body, or a losse of patrimony a lesse evill then the infirmity of the mind, or losse of credite? It is manifest therefore that the same ought to be desired, and retained of all which bringeth the same utility to every one in par­ticular, which it doth to all in generall, and that no­thing ought to bee judged profitable, but that which groweth unto a common benefit. For how can that be for the commodity of one, which is for the dis­commodity of all? Verily, he which is unprofitable [Page 13] to all, seemeth to me not possibly to bee able to be profitable to himselfe. For if there bee one law of nature to all, there is one, and the same utility uni­versally reaching to all. For if there be one law of the universe we are bound by the law of nature to provide also for it. Wherefore it is not his part which would according to the law of nature pro­vided for another, contrary to that law to hurt him. For if they which runne in a race are for their better information so instructed before hand, that no man presumeth to supplant, and subvert his fellow, but every one striveth with all his power, and whatsoe­ver properation to obtaine the victory: how much more then in this our combat to gaine a better victo­ry, should wee abstaine from all fraude, and circum­vention? Some put here a quaere, whether if a wise man be in danger of shipwracke, hee may without injury extort from an unwise man his boord, where­upon relyeth his hopefull evasion, and so to save him­selfe, deprive him of his life? Albeit it may seeme better to me in respect of the common good for a wise man then for a foole to escape shipwracke, not­withstanding it seemeth that a just, and wise Chri­stian ought not to seeke to preserve his life by the death of another, as being such a one, who when hee falleth into the hands of one armed, and being stri­ken may not strike againe, lest while hee savegardeth his person, he contaminateth his piety. The sentence in the Gospell is cleare for it. Put up thy Math. 26.51, 52. sword: for whosoever striketh with the sword shall perish with it: What theefe is more detestable then the persecutor that came to take away the life of our Saviour? But he which would heale all men by his wounds, would not suffer himselfe to bee defended by the wounding of his persecutors. But why dost thou judge thy selfe better then another, when it is the part of a Christian to preferre another before [Page 14] himselfe, to arrogate nothing in his owne respect, to take no honour upon him, nor to vendicate the price of his desert? To conclude, why dost thou not in­ure thy selfe rather to suffer evill, then to bee guilty of evill in scraping from another? What is so much against nature as not to be contented with that thou hast, but strangely to incroachAmbire turpiter. basely to bee 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 mar­vell therefore if these two cannot agree, when they be in the law of nature so farre discrepant, and at variance betweene themselves.

CHAP. V. Nothing is to bee desired of a wise man but honesty, and our welfare to bee lesse esteemed then it. Da­vids high commendation is put for instruction.

BVt now that wee may lay theVt ponamus fastigium. ridge, and put our last hand to this building, let this be the directory to guide the whole worke, that nothing bee 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 fraude, could he shrowd himselfe under it, and make it a cloake to cover the guilt of his crime, yet would hee not. For he is first guilty to himselfe, before others judge him so, neither is the publication of the foule­nesse of his fact so shamefull 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 [Page 15] some account them, though witty resemblances of natures 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 inferre here Gyges, which upon the fall of some great raine 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 hee pulled off. But when he came to the Kings shepheards, whence hee was by chance turning thePalam ejus annuli ad palmam converteret. [...]. Plat. Pol. 2. is rendred pala annuli, & pala in our most approved bookes the bezill, or colet of a ring: and our sealing ring, every-where in frequent use, cause this, & re, & nomine, not to be unknowne. bezill of the ring toward the palme of his hand, hee saw them all, and they saw not him: af­terward againe when he turned it back to its place he was straightway seene of them all. Now he thus be­comming witty, and able to doe 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 kingdome of Lydia. Give this ring, saith Plato, to a wise man, that by the benefit thereof when he is a delinquent he may lurke 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 1 Tim. 1.9. is the law given to the just, but to the unjust: because the just hath the law of his owne mind, and the rule of his owne equity, and ju­stice to measure by, as being a law unto himselfe, and therefore he is not called backe from sinne by the ter­ror of punishment, but by the rule of honesty. Where­fore that we may returne 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 prevaile with us. For what need I feigne 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 hee which put [Page 16] it on might be seene at his pleasure, and when hee would not be seene withdraw himselfe? It tends to this end, whether a wise man though hee might use this ring, whereby he might conceale his wickednes, and attaine a kingdome, yet would not thereby bee brought so to doe, but rather judge the contagion of sinne a greater evill then the paine of punishment? or whether under the hope of impunity, and escape from punishment, hee would adventure to commit the same?

To let passe the idle imagination of the vertue of a ring, we are able out of the records of the Scripture to shew, that a wise man understanding (if hee once gave admission to sinne, that he might both lie hid, and raigne as a king, but contrariwise perceiving the danger of his life, if he declined the same; yet must choose rather the perill of his life to bee freed from the wickednesse, then the wickednesse to get him­selfe a kingdome. When David fled1 Sam. 26. from the face of king Saul, and hee pursued him with three thousand chosen men to slay him, being with Abner his captaine, and all his army fallen into a dead sleepe he might have taken away his life, hee spared it, yea protected it, that none other might spill it. Neither when he was moved byVerse 8. Abishai to smite him to the earth would he, but answered,Verse 9. Who can lay his hand on the Lords anointed, and be guiltlesse? And concerning the admitting of the least revenge upon Saul for all the evill that he had done against him his heart smote him. For it might seeme a small mat­ter for him to cut off the lappe of his garment, but even for this hee was1 Sam. 24.6. touched in his conscience. In both these he preferred his innocency before his safety, pious feare before impious security,Chapt. 27.23. exile­ment before a kingdome obtained by violence. Without that ring of Gyges, John the Baptist might have escaped the sword of Herod, his owne silence [Page 17] alone might have effected this, that he might have bin seene, and yet not slaine of him. But because for the preservation of his life hee suffered himselfe not to sinne, neither could beare an others offence, thereby he procured his owne death. Verily they which de­ny it to be impossible that Gyges should bee hidden by the benefit of his ring cannot deny, but that it was possible for Iohn the Baptist to have held his peace. But the fable though it hath not the force of the truth, yet reason perswadeth that albeit a just man should be able to conceale himselfe, yet should he then in that manner decline sinne, as if hee were not able so to doe, and that putting on a ring he should not seeke therein a vaile for his own person and wicked plot, but putting on Christ and his righ­teousnesse, should labour to haue his life, such a one likewise as consecrated to God, covered in him as the Apostle speaketh, our life is hid with Christ in Col. 3.3. God. Wherefore let no man here strive to out­strippe others, to arrogate to himselfe singularity, or in vaunting wise to beare away the bell from all men. Christ is herein to be imitated, who would not here beMarke 1.34.35. Luke 4.41. Iohn 5.13. & 6.15. he preached not in the market-place, but in the temple in the sy­nagogues, in the de­sarts out of the ships. knowne, who would not the Gospel to be preached in his name while he remained on the earth. But came in meane estate, not manifest­ing his glory to the world. Therefore let us in like sort by our Saviours example desire to be obscure, fly applause, and worldly renowne. 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 presse vs vnto:Col. 3.4. when Christ your life, saith he, shall ap­peare then shall ye appeare with him in glory.

CHAP. VI. In the time of famine their ought to bee provision made for foode, no holding fast, but liberall im­parting with goods greedily scraped together, prizes of graine, or other victuals not to bee in­haunced. The Presidents of Ioseph, and the cove­tous rich man in the Gospell layed out diametri­cally for illustration.

WHerefore let not vtility ovecome ho­nesty, but honesty vtility. I say that uti­litie which is estimated acccording 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 entred the deep lists of worldly negotiati­on,Iob 21.25. because to make gainePsal. 15.5. vpon the augmenta­tion of the prizes of things, is not the part of sim­plicity, but ofIob 21.5. versutiousnesse, and guile. AnotherProv. 11.26. Moneha of manah pro­hibentem, comprimentem abscondentem. affirmeth that he which withdraweth,Prov. 11.26. Moneha of manah pro­hibentem, comprimentem abscondentem. and hour­deth vp corne toCaptans pretia frumen­ti. increase the price, the people will curse him. It is an over-ruled case, all scruple therein is remoued, and what manner of controver­sie, or ground of arguing can there be left, when another alledgeth husbandry to be accounted lauda­ble among all nations, the earth being tilled simply of it selfe to send forth threefold increase, he which hath sowed more, more to be approued, where is more industry bestowed, such not to be defrauded, the negligence rather in leaving the country vnman­nured to be reprehended. I haue plowed careful­ly, saith he, I haue sowed plentifully, I have used all diligence every way to foster, and preserue it, I have gathered it in with good increase, I have layed it vp advisedly, I haue kept it faithfully, I haue [Page 19] beene provident to reteine it by me without the least detriment, or diminution.

Now in the time of famine I sell the same, I suc­cour, and susteine therewith the hungry; I sell not anothers, but mine owne graine, neither for more then others, but for lesse. What deceipt is here, when many would be in great perill of their lives, if they might not finde where they might buy for their money? Is industrie accused for a crime? is di­ligence reprehended, is providence and circumspe­ction condemned? He may likewise peradventure alledge that Ioseph did in great abundance get toge­ther provision into the store-houses, in scarcity open the granaries for sale. Is any one compelled to buy it at a deare rate? verely we force him not. Is violence to be offered to the buyer? Faire leave is given to every one to buy, injury is offered to no man.

These things being thus reasoned upon, according to every mans capacity, or affection; another step­peth out, and saith, husbandry truly is good, which ministreth provision to all, which by meere labour maketh the earth fruitfull, and that simply without all fraud. Moreovet, if any fault shall be commit­ted, the more will be the husbandmans owne losse: dressing his ground skilfully, and painfully, hee shall reape the better croppe, sowing the pure graine of wheate, hee shall reape a purer harvest. A fruitfull soile restoreth what it received with manifold in­crease: a fertile field rendreth backe what is com­mitted to it with much usury. Out of the returne 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 owne exercise of body, the indulgency, and bounty of nature to deceite? Why dost thou envy the common burden of the earth mans use? Why dost thou mince, and diminish to the people her heaped measure? Wherefore shouldest [Page 20] thou be so miserable, when God is so rich in mercy? when he sendeth plenty, how unseasonable, how un­savoury, and distastfull is it for thee to affect and ef­fect penury? Wherefore through thy abusing the good creatures of God, dost thou cause the poore to pray for sterility? For when upon thy hoording up the corne, the price is increased, and they debarred of the benefit of the fecundity of the earth, they wish rather that shee had with-held her fruit, then that by thy overbusie, and malignant spirit, her pregnant wombe should bee misdeemed as withered, and dried up. Thou labourest to make a dearth of corne, and penurie of food, thou grievest at the plentifull burden of the fruitfull soile, thou bewailest the pub­like fertilitie, deplorest that the barnes are filled with store, inquirest,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 croppe; rejoycest 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 comming in of thine owne harvest, thou thinkest this a time worthy thy labour to hoord up, when others are wringed, this thou namest industry, this diligence, when it is no­thing but crafty counsell, and cunning conveyance to pinch the poore people of their sustenance: yet this which is a subtle invention, and wicked policie thou callest aOr a reliefe to thee after some hard di­stresse. remedie. What may this dealing be termed, robbery or biting usury? For as robbers at­tend their times to lay hold of passengers: so dost thou waite, and espie thy opportunity, whereby as an unhappy, cruell, and craftie copesinate thou mai­est incroach upon the Commons to gripe away their goods, andCaptantur tanquam latrocinij tempora, qui­bus in viscera hominum tanquam durus insidia­tor obrepas. In many kingdomes there is a legall re­straint for the usurer, that deales in money, but none for him that trades in wheate, hee keepes it fast there­fore in his granaries under locke and key, untill hee may have a vent at the highest rate, and then making open sale thereof, hee 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 bee reserved, and set apart for a better mart. creepe into their bowels to devoure them. Imminent danger by his thicke casting in gaines, as it were at a Lottery, into the usurers bookes hangs over, and is daily heaped upon the head of the borrower. Thou multipliest by usurie thy closely [Page 21] couched graine, as an usurer thou hidest thy wheate in a corner, yet dost as a common Factor make open sale of it.

Quid imprecaris malè omnibus quia major fu­tura sit fames, quasi ni­hil frugum super sit, quasi infaecundior annus sequatur? Where seemes to be quia for quasi and the [...] maimed, which is the cause that the copie being imper­fect, and so often else­where, there lyes no necessary tye upon the translator.Why dost thou useOut of a selfe-love to envy the welfare of the world, out of a private lucre to labour after publicke losse, is a preposterous, and pernicious craft. malediction against all Countries, as if thereby the famine would grow so­rer, the yeare would become more barren, no fruits would be left? This thy cursed lucre is against the common good of all mankind. Holy Ioseph opened the barne dores to all, shut them against none: nei­ther tooke hee the price of the provision of corne, but set a perpetuall, and no wayes unsupportable taxe upon the subject in stead thereof: heeLike to Nehemiah chap. 5.14. inri­ched not himselfe 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 Iesus made of the doings of that covetous worldling, and his greedy scraping together, being a cruellCaptatorem frumenta­rij pretij. inhaun­cer of the rates of corne, whoseLuke 12.17 possessions brought in so great aboundance, who how much soe­ver he had, yet brake he out into such complaint of his extremity, as if he had beene the most necessitous begger: What shall I doe? I have not where to lay my goods, I will pull downe my barnes, and build greater: When hee knew none other but that his soule might be taken from him the next houre. Hee knew not whar he might doe, but remained as one in a wofull streight, and wanting food to susteine his life. A strange humour, his barnes would not hold his harvest, and yet heeProv. 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, hee that with­draweth Prov. 11.26. Relin­quet illud nationibus, non haeredibus. Corne shall leave it to the Leom of lom gens Ib. nations not [Page 22] to the heires, because the gaine of covetousnes comes not to the hands of the successors. For what is vn­lawfully gotten strangers devouring it, it is scatte­red,Prov. 11.29. as it were, with certaine raging blasts of winds, and he addethIbid. 11.26. He that snatcheth vp grain is cursed of the people, but blessing is vpon the head of him that selleth it. Thou seest therefore, that it is an honest mans part, where corne is, to dis­perse it, and bestow it not to inhaunce the prizes thereof to the aggreivance of the commons. That is not therefore to be reckoned forIf charity, pitty, and piety may be heard speake, they will all with one voyce cry downe such vtility. vtility, where more prejudice falls vpon 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.

BVT they likewise, who inhibit stran­gers the benefit of the city, as to ex­pell them at such time as they ought to be holpen, to separate them from the commerce of their common mother, to deny them the fruit of her birth diffused to all her children, toAverruncare to purge as are vines with vine-hookes. renounce their society of conversing together already begunne, with whom there was a common right with them, to be vnwilling in the time of necessity to impart assistance, is it a thing to be allowed of? Wild beasts abandon not those of their owne kind, and shall a man exclude his owne flesh? Both wild, and tame beasts take the [Page 23] food which the earth administreth as common to all creatures. Even these are freinds, and each of them how feirce soever, foster them of their owne sort, onely man, which aboue all should cherish the sprigs of the same stocke, is at deadly feude with his owne bloud. How much better did that per­son, who when he was growen in yeares, the com­mons, (as in the case of famine, or other like extre­mity their custome is) seeking to inhibite stran­gers the city, called together, as being more emi­nent, and bearing the charge of the Lievtenant, the cheife, and wealthier citizens, required a common consultation, and being assembled shewed, That it was a barbarous thing to thrust out strangers from among them, and no better then to cast off common humanity, and as great an evill as to de­ny meate to a sicke man ready to perish. We suf­fer not the very dogges vnder our tables to be vn­fed, and doe we extrude them of our owne mold, made after the image of God, out of doores, and so affamish them? How incommodious also were it so much people to be made dead to the world, and on whom cruellQuos dira conficeret labes. confusion might take hold, so many great persons memorie to perishQuantos vrbi suae perire. to their city, who were wont to be an ayde to vs, either in paying subsidies, or in matter of traffique, and mar­chandise, and that wholy of themselvesNeminem famâ aliená juvari. without the assistance of others of more credite, at the vt­most we may protract the time, we cannot expell the famine: yea rather so many dressers of the ground so many husbandmen failing, it must needs follow, the subsidies in graine to faile for evermore. Shall wee then exclude these the city, which heretofore have brought vs in sustenance? Shall we refuse to feed these in the time of need, and scarcity which all our lives time haue fed vs? To bee punctuall and to touch what is present and now prefixed be­fore [Page 24] our eyes, how great, and without number are the things,It derogates from the honour of Christian religion, and the po­wer of the Gospell to beleeve, that because strangers dwel among us, we our selves shall want provision. which at this very instance are supplied by them to our no small comfort and commodity?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 graine, the fattest flesh-pots of Egypt. To feed few, or many with little, or much, is all one to him that is All-sufficient of himselfe. Among them remaines our family, and for the most part of them they are our parents, and progenitors. But it is to bee feared lest in banishing them upon distrust of Gods all-sufficient providence, in relieving so great a multitude, wee being few may fall into the same lapse of distresse, and bring thereby poverty, and pinching hunger upon our selves. For first the ex­tending of mercy was never a detriment to any, but ever an adjument to him, whosoever he hath beene, that hath exhibited the same. Moreover, the provi­sion of corne, wee 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 maist thou find to furnish, and fill up their places with the like? where canst thou procure whom thou maist thus conforme to thy will, so re­forme, bring to thy hand, keepe under obedience, make benefit of, as thou dost of these? Some thou maist get to fill up the number ignorantly to under­take, looking rather for their wages, then to thy worke: but inexpert in the businesse of imploiment, unable to manage the affaires of husbandrie. What needs any larger discourse? The gold of the stran­ger collated for it, may bee in stead of the graine of our fields spent for their maintenance. For so a re­venew [Page 25] is regained into our treasurie. Now in thus determining this holy Senior in his sage wisdome di­minished not the stocke of the city, yet subministred victuall sufficient for the stranger. How laudable therefore was this his service to men, but how much more acceptable to GodDeutr. 10.18, who loveth the stranger, and giveth him food, and raiment? This great man deserveth great loue, true approbation, and shewing him the people of the whole Province might truly say to the Emperour, 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 beneficiall was this to the Common-weale, 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 depart with wee­ping eyes? Though they had spent the greater part of their dayes there, and that with the good liking of the citizens, though they deplored no lesse their un­expected banishment, suddenly interrupted friend­ship, violated affinity, then if they had beene natu­rally borne inhabitants, yet could no mitigation of the rigour take place, but they must be gone. No reason could be yeelded for it, but that the old fashion, and fancy of the vulgar must runne its course. Yet see the event contrary to their expectation, the fecundi­ty of the yeare so favoured, that the city solely wan­ted the importation of graine; and the people of Italie living abroad in the countrie, whose children they had expelled, might have holpen them in with it, which now they had just cause to be unwilling to doe. Nothing is more odious, and unadvised then 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 [Page 26] thou labour to cast him out, who hath of his owne provision to feed himselfe? Nay, why dost thou seek to cast him out, who feedeth thee? With what countenance canst thou reteine him as thy servant, whose parents thou strivest to extrude, and throw out of dores? Dost thou partake of his wheate, and not impart to him thine affection? with what face dost thou there extort maintenance, where thou re­tortest unkindnesse? How mishapen a monster is this, and how fruitlesse a birth? For how can that bee fruitfull, or any way profitable which is not de­cent, which is not honest?

And in truth how much ayde did Rome then de­fraud her selfe of, by depriving strangers of her ha­bitation? Shee might have kept them and escaped the famine. For so her hope of provision had beene no longer deferred then the opportunity of the winds had fitted the Sailers to bring in their ships. To have dealt kindly therefore, and indured forrainers, had beene no lesse honest, and profitable for her, then was that done by the wise Senior. Therein also had decency beene united to honesty. For by the colla­tion of the rich (which had beene done by the weal­thy among the forreiners through the exchange of moneys for graine) to helpe the needy, to administer food to the hungry, and to suffer none to want, is such honesty, and decency as none can bee greater. The tillers of the fields to have retained their places, those borne in the countrie not to have beene removed, and rooted out, had beene so much benefit for the pub­licke 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 bee preferred before welfare is a thing established by God. The examples of Ioshua, and Caleb, with the rest of the espialls extracted out of Scripture are brought to ratifie it.

WHen would our Ancestors have sought their freedome, but that they beleeved it not only to bee shame­full, but also discommodious to bee under the servitude of the King of Egypt? Ioshua, and Caleb sent out to search the land of Canaan, reported it to bee very good, and fruitfull: but the otherNumb. 15.7. Deut. 1.25. espialls, that the people of the land were strong, the cities walled, and exceeding great, the sonnes of Anak who came of the Giants were there, which ate up the inhabitants. In so much that the peoples hearts being affrighted, and shaken into pieces with the terror of the warres, refused to make entrance upon their promised pos­session. But Joshua and Caleb did beate downe the evill report, that these brought upon it, willing their brethren not toNum. 14.29.33.34 feare these nations, whose hearts fainted, and were provided for bread for them to feed upon. They laboured also to perswade them that it was against decency, a thing dishonourable, and dishonest, to yeeld to the inhabitants: and there­fore chose rather to bee stoned to death, which they threatned, 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 himselfe, whose power is in­vincible. Howbeit those misreporters caused the as­sembly [Page 28] pittifully to crie 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 then incredulity) waxed so hot against them, that had not Moses interceded, he had utterly destroyed them. Neverthelesse upon his mediation his wrath was mi­tigated, and executing his present judgement upon the perfidious, and obstinate spared for a time the un­beleevers: yet so, that he denied them entrance into the land of Canaan, permitting theirNumb. 14.22. Cal haanashim omnes viri Arias Mont. but Trem. Iun. homines pu­eri, & mulieres, qui non immurmuraverant, vel sexu, vel aetate venia­biles. Whereby it ap­peares that he thought the women, that mur­mured not, spared, be­cause of the weaknes of their sexe. children, and women that murmured not together with Ioshua and Caleb to inherit it. Whosoever among them was twenty yeares old, and above, fell in the wildernesse, protraction of punishment was granted others. The precipitiousNumb. 14.44. presumption of them, which went up with Joshua, and had disswaded, made a forfeiture of their carkasses. But Ioshua and Caleb, with the harmelesse age, orCum innoxia aetate vel sexu. sex entred into the land of promise; wherefore the better sort preferred honour before welfare, the worse present, and soone perishing ease, and safety before ever-living, never dying honesty. ButDivina 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 excell utility: and the sentence of condemnation against them, who when they were laied both together to make choice of, did cast aside honesty, and clave unto profit rather for the preservation of their health.

CHAP. IX. Fraud, and filthy lucre in the Clergy to bee a foule staine to their decency: the comelines of Davids, and Naboths honesty, to be a faire ornament to all men, and of right to be exemplary.

WHerefore nothing is more base then to carry no loue to honesty, and love to be troubled daily with the gaine of mer­chandize degenerating from auncient simplicity, nothing more ignoble then to have an heart boiling with covetousnes, gaping af­ter the wasting of anothers patrimonie, when it should be elevated to behold the splendor of hone­sty, and the orient beauty of true prayse. Hence-ariseth the hunting after an inheritance gotten vn­der 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 voide of what desert is due to simpli­city. In such as hold no office in the Church the ambitious affectation of purchase,To leaue to posterity earthly possessions for inheritance not so convenient, as to leave them the sound re­cords vnder 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 glasse of their life is neere runne out, to testifie freely what they haue in their iudgement resolved, and so solidly, that it may need no second emendation: because it is no hone­sty to keepe backe what abridgements were provi­ded for others, and what they might justly chalenge at their hands as a due debt. Yea because it belongs either to a Bishop, or minister to seeke to profit all, as farre 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 [Page 30] be damnified, there it is more cautious, and com­modious neither to be releived, then either to su­staine aggreivance. Of this sort are pecuniarie causes for the most part. Wherefore in these it is not for an Ecclesiasticall person to intervene, because therein it cannot be, but that he, vpon 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 bee willing though he bee not able (for this rests onely in the power of God) to pleasure, and profit all men In the cause of life to hurt one in daunger, who ought to be holpen, is not without great sinne. In a pecuniary cause to purchase hatred is no parte of wisedome. Indeed on the contrary side for mans safegard, and preservation greivous troubles often­times arise, and arising ought to be indured, and be­ing indured ought to be reputed an honourable, and glorious peice of service. For the ministeriall fun­ction this rule is to be set, and to be observed constantly, and inviolably, that thereby no man su­staine hurt, no not provoking unto it, or by some injury done doth iustly offer offence. For he is a good man, and may be a tutor to the best doctor in the church, that said. If I haue recompensed Psal. 7.4. [...], Sept. him that rendred me evill: yea, I haue delivered him that vexed me without cause. For what praise is it we haue not hurt him that hurt not vs? But this is a vertue, that being hurt we pardon the offence, for­giue the wrong. What an honest part was it in David, the annointed of the Lord, and heire ap­parent to the Kingdome, when he could haue ta­ken away the life of the King his enemy, in whose throne he was assigned to succeed, yet would hee spare1 Sam. 24.7. & 26.11. him? How commodious was it both for himselfe, and his successour, and for all subiects [Page 31] to learne thereby loyaltie, and fidelity to their owne Princes, to dread, and reverence them, and not to re­bell against them? In this his action therefore hone­sty was put before utility, and utility came behind honesty as lesse worthy. But thinking this a small matter he had2 Sam. 1.21, 22, 23. Elegies of lamentation at his fune­ralls mourning, and grievously complaining in this wise; O yee mountaines of Gilboa, upon you bee neither dew nor raine yee mountaines of Sedei thereumoth of sadah ager, & rum ele­vari, Hebr. agri elatio­num. When hee styles them mountaines of death, either it is his owne using Metonymia effecti, or else in that translation then in custome. For it is not in our vulgar. death! For there the shield of the mighty is cast downe, the shield of Saul as though he had not beene annointed with oyle. The bow of Ionathan never turned backe, neither did the sword of Saul returne empty from the bloud of the slaine, and the fat of the mighty. Saul, and Ionathan were swifter then eagles, stron­ger then lyons: Yee daughters of Israel weepe for Saul, which cloathed you in skarlet, hanged orna­ments of gold upon your apparell. What mother did ever so bewaile her only sonne, as this man be­wailed his enemy? who could so lay out the com­mendation of his best friend, as hee doth him, that layed 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 with-held their influence as a curse. [...]. did hee bewaile him? The mountaines withered upon his propheticall 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 kings death the very dumb elements themselves paid the punishment. What was the cause of holy1 Kings 21. Na­boths death, but the contemplation of honesty? For when Ahab the King required his Vineyard, pro­mising him money for it, hee deemed such an un­worthy bargaine as to be made an instrument to set a price upon the patrimonie of his fathers. The Lord Ibid. v. 3. keepe mee, 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 [Page 32] 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. & Iun. notes.Verely the Lords inhibition is not of alienation of Vines (for the Lord hath [...]; dicitur. no regard of them nor of earthly possessions) but of the right of the fathers after his owne constitution. Naboth might have ac­cepted of some other among the Kings vineyards, and so have beene inrolled among his best esteemed friends, which is reckoned no small preeminence in this world: but hee liked not to make profit by such foule worke, For wee need not doubt, but that hee might have bettered himselfe by commutation. Hee liked not to triumph in the ruines of his tribe, but li­ked rather to undergoe perill with honesty,Vtility twofold, com­mon and speciall. Permitteth by conni­vency, if not consent, false, and forged te­stimony impudently to passe upon Naboth, to his condemnation. This hee did, though afterward upon judge­ment denounced a­gainst him, and his house, hee seemed to be sorry for his fact. 1 King. 21.27. The sinne of these is a skarlet one, there fals­hood, and homicide in graine, packed by per­jury, polluted by the effusion of innocent bloud. then pro­fit with ignominie.

When I thus mention profit, I meane such as is vul­gar, and in frequent use with worldlings, not such wherein remaines the grace of honesty. The King himselfe might have extorted what hee desired, but he thinkes it an impudent part, and therefore upon his slaughter was touched with griefe. Jezabels greedinesse of gaine, likewise immanity void of all humanity, savage cruelty, without the least sparke of cōmon honesty, & civility was by the horrible scourge of the revenging wrath of God justly requited.

All fraud therefore is dishonest. The very bal­lance 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 reproofe among the offices of vertue? Salomon guided by the sacred spirit censureth and condemneth the ioynt vsage of the great,Prov. 20.10.23. thohabath of tha­hab signifying abomi­nari or aversari, be­cause we turne away from that is uncleane. and small weight to a fraudulent intent, and so the double measure, asProv. 11.1. By a borrowed speech to bring it into more detestation, and to make knowne his sore hatred against it. Prov. 16.11. uncleane, and accursed in the sight of the Lord, and as an abo­mination, the course and common receptacle of that banefull sin of imposture, depriving daily the poore hungry soules of their due bread, and releife. And [Page 33] on the other side for the incouragement of the honest, and vpright heart he highly commen­deth true and perfect ballances, whatsoever iust weights of the bagge, as the worke of Gods speci­ciall 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 vertues comming in, and faith to be kept with the perfidi­ous and fraudulent, which by the president of Io­shuah toward the Gibeonites is made evident.

IN all things therefore fidelity is comely, iust dealing aceptable, the measure of equity pleasant. What shall I speake of other contracts, and cheifly of the valuation, or a buyingConceptio or coemp­tio praediorum. of lands, or transactionsAgreements upon communication. and compacts? Is not that the right forme of honesty, when our buying and bargaining is perfor­med bona fide or vnder a good intent toward our neighbour, and when dolus malus a subtile, 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 dammages? Every where the conside­ration of honesty doth overpoise whatsoever oppo­sits, among the rest delving fox-like fraud out of her denne discovereth and dislodgeth her. Hence it is that propheticall David Psal. 15.3. levied with so stea­dy an hand that dexterously composed sentence of his vniversally to direct in our trading and commerce, that he which rightly inioyeth a seate in Gods ta­bernacle, [Page 42] carrieth ever in his recognizance within his brest this embleme, doe no euill to thy neighbour. Wherefore not only in contracts, wherein the faults of whatsoever is to be sold ought to be opened, and unlesse the seller, albeit hee hath resigned over his right to the buyer, shall make knowne, they are all voide by the action de dolo malo, but also in all dea­ling of what kind soever betweene man and man no deceipt, but sincerity with simplicity, and the naked truth ought to be shewed. This old forme de dolo, which is not so much the formeThe sentence of the Scripture, and of the Civill law, doe accord in the matter de dolo. of the Civilians, as the very sentence of the Patriarch doth the divine Scripture evidently expresse in the booke of Io­shuah. For when a fame was spread abroad among the people of the Land, the water of the red Sea, and of Iordan, to have beene dried up to give passage, to the Israelites, a fountaine to have flowed out of a rocke, manna, or Angels food to have beene admini­stred to many thousands, the walls of Iericho to have fallen downe at the sound of rammes hornes, the king of Ai to have beene overcome, and Ioshuah 8.29. For terror. hanged on a tree untill the Then cut downe that they might not exceed the bounds of humane compassion. evening, the Iosh. 9. Gibeonites fearing their power wrought craftily, feigned that they came from a farre countrie, shewed their garments worne out with the length of the journey. They declare withall to Ioshuah this to bee the cause of their long, and tedious travell, 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 be­tweene the Inhabitants, he was deceived by them. For notIosh. 9.9. consulting with the Lord, whereby hee might have found out their fraud, overhastily, and unadvisedly made a Covenant with them. Beside, soAdeò sancta erat illis temporibus fides, ut fal­lere aliquos posse non crederetur. sacred was faith in those dayes, that such falshood seemed incredible. And who may justly reprehend [Page 35] this in the Saints estimatingMath. 7.2. others after their own disposition, and for that they being friends to the truth, deeme she hath no foes, and they themselves keeping touch, no lies to bee abroad? They are ig­norant what it is to deceive, they willingly and rea­dily beleeve what is in themselves to bee in others, neither, can they be suspicious 1 Cor. 13.5. [...] of them for ought they find not in their owne measure. The 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. Wee need not seeke therefore a­ny further reconcile­ment. Arias Montanus rendreth pethi of pa­thah simplex, Tremel. fatuus, Hieron. insipi­ens, and parvus as Psal. 19.8. inno­cent beleeveth every word, but the Veharum of harum callidè agere, which an­tithesis may seeme to make for our authors sense. craftie will understand his steppe. Facility is not to bee discom­mended, but goodnesse much to bee commended. This is to bee 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 meane as faith­fully, and truly as hee doth. This innocency and de­votion was it, that inclined the mind of Ioshuah to give credit to the Gibeonites, and thereupon to come to articles of agreement, and so to establish peace, and confirme friendship with them. But when after three dayes he came to their cities, and found out their de­ceit, hee perceived howsoever they feigned them­selves dwelling farre off, yet that they were neere neighbours, and that therewith all the people were offended with him, and with the Princes of the con­gregation thus to bee circumvented: howbeit not­withstanding all this could he bee induced to revoke the conclusions of peace, because it was confirmed under Sacrament, lest while he punished their perfi­diousnesse, he should infringe his owne fidelity; Al­beit hee 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, indures to this day.

CHAP. XI. The avaritious, and fraudulent to be somtimes de­frauded of their desires, but alwaies with God to be conscious of malevolence. The story of a cer­taine Syracusan; the concealement ofParadigma example. Ananias the a pranke of Doeg the Edomite vsed to proue the same.

IN making entrance vpon inheri­tances, I will not obserue the strikingPercussiones digitorum. A certaine custome a­mong the Romans, when they bought, and tooke possession, noted by Martiall, Iam mea res digitum sustulit hospitibus. If he were manceps as Pe­tronius Pater being Transpadanus weigh­ing the coine, libram aere percutiebat. of the fingers, and the saltations of the Because of licitatio, which is in cheapning, and overbidding to come to an hard bar­gaine, and as it were to a pilled, and a bare walled possession. naked successour, (for these be notes of the vulgar,) neither the shew of a multitude of fishes, and well ordered, for the delight of fishing, that the af­fection of the buyer might be thereby allured. For why should hee be found so studious, and carried with such greedinesse of vanities, thereby to bee throwen into such a slumber of luxurie, and fond pleasures to suffer himselfe to be in a maze, and stu­pified 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 vpon a certaine stranger, strangely transported with the loue of some dainty gardens sweetnesse, invited him to a banquet in one of his owne, which he had laboured a long time to vent, especially to such a good chapman that would spare no cost for a choise solitary walke. 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, strived how he might first offer it vp as a present, insomuch that the table was full fraught [Page 37] and the leaping of the fishes troubled the eyes of them that were sate downe. Wherevpon 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,Aquationem illic esse. and the sweetnesse of the waters brought in, made innumerable fishes to frequent them. To wind vp all in a word the Sicilian wit was to wily for the stranger, who was so inamoured with the liking of his gardens, that incontinently, and at his owne price he bought them. But when he came the next day with his friends to review his bargaine, hee found no vessels there for fishing, and inquiring, 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 complaine of cheating when hee so eagerly hunted after the least shew, and shadow, that hee might feed his fond fantasie with delight? And with what countenance could he reprove another of fraud, that himselfe tooke so base advantage to serue his delights? For he that reproveth another of a fault, ought himselfe to bee free from the same. I will not therefore fetch in such trifles within the compasse of the ecclesiasticall censure, which wholy 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 vpon that testament, though coyned and framed by a­nother man, which he knowes to be false, challengeth to himselfe an inheritance or legacy, and maketh gaine of another mans wickednesse, when even the publike lawes bind him over as guilty, who witting­ly makes use of another mans falsehood? But the rule of justice is cleare for it, that it becommeth not a good man to decline from the truth, nor to [Page 38] damnifie another unjustly, neither to plot or wrap up closely any manner of fraud. What is more evident proofe for it, then that of Ananias, who tooke someActs 5.2. portion fraudulently from the price of the fields, which himselfe sold, and layd downe in pretence the whole summe at the feet of the Apostle? Being convinced of hypocrisie fell he notVerse 5. dead? It was lawfull 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 penaltie of perfidiousnesse. Our Lord in the Gospell renoun­ced the crafty Scribe, who hoping to get some worldly advancement, sought to curry favour with him, with this rebuke, the foxes have Math. 8.20. holes; Commanding us thereby in simplicity of heart, and innocency to have our conversation. David likewise meeting with the malitious subtilty ofPsal. 52.2. Doeg tels him, that hee cutteth with his tongue like a razor: intimating that this instrument launcing the festering sore deeply, and dexterously serveth for cure, but sinistrously abused bringeth a deadly wound to cover it: If any one therfore 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 launceth where hee ought not, is well resembled. For as he through the strength of wine hath accustomed to doe: so Doeg through the lees of malitious despight, conceiveth mischiefe, con­spireth against good1 Sam. 22.9, 10. Ahimelech the Priest, and consulteth how to make his kindnesse to the Prophet whom he had entertained, a capitall crime against the Kings person: who no sooner was possessed with it, but was so inraged through the envy borne against him, that he brake out incontinently into a most blou­dy prosecution.

CHAP. XII. Of the evill of the rash oathes of Herod and Iepthes, and that the daughter of the latter returning af­ter shee 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 possesse his vessell in holinesse, 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 tollerable to break, then to performe in that which will bee a disparagement, his affection ought to be pure and sincere.

Oftentimes it commeth to passe, 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 performe what they promised, according as we have formerly written of Herod: whoMath. 14 7. shamefully promising a reward to the dan­cing minionVerse 10. Whereas the one was superstition, the other persecution dipped in bloud. Grosse super­stition was it, & blind execrable zeale 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. bloudily put the same in execution. It was shamefull, that for a daunce hee promised a kingdome: cruell, that for the religion of an oath hee gave the head of a Prophet; How much more tollerable had perjurie beene then such performing; If at least that oath which a drunkard makes in the middest of his cuppes inflamed with lust, evirated, and exhausted withBis hic peccatur primo tamere jurando, deinde si praestamus malejurata. P. Martin in 1 Regum C. 8. v. 31. luxurie 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 meere madnesse. Neither shall [Page 40] I ever be brought to beleeve that Prince Iepthe did not unadvisedlyIudg. 11.20. promise, if hee should returne home with victory, to offer up to the Lord in sacrifice whatsoever should first meet him within the threshold of his house: because when hee perceived his owne daughter first to present her selfe by way of joyfull gratulation, it much repented him of his vow, which hee declared by renting his clothes, and saying, alas my daughter thou hast hindred mee, thou hast 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. hin­dred me, and in stead of a comfort thou art become a corzive to me. Thus Jepthe albeit hee fulfilled with godly feare the bitternesse of his hard paiment: yet he ordained it as a custome to the posterities, that the memoriall of this lamentation should every yeare be remembred. An harsh promise, and a more harsh performance, when of necessity hee must mourne also himselfe, 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 withMaster Perkins is of opinion from Kimohi his exposition of Le­thannaoth Iud. 11.40. signifying, to conferre together with Iun. notes, that hee offered not his daughter at all Cas. of Consc. l. 2. c. 14. but what saith St. Ie­rom? viz. quod fuit in vovendo indiscretus, & in reddendo impius, and notwithstanding his cōmendation Heb. 11. yet S^t. Aug. saith, quorum fidem S. Scr. veraciter laudat, non hinc impeditur eorum peccata veraciter no­tare. Which had beene a fitter patterne for Iep­the to have follow­ed, then to have pro­ceeded to so much ex­tremity. parricide. It is better not to vow then to vow that which the votarie himselfe 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 himselfe changing his sentence when it is just, ought not man change his being unjust? For, in the booke ofChapt. 14.12.20. Numbers hee had promised to smite with death, and destroy the people, but afterward being besought by Moses to forbeare his indignation, he was pacified. Againe he threatning to consume the multitude that gathered themselves to Num. 16.21.26, 27.31. Korah, but Moses, and Aaron, falling upon their faces before him with humble re­quest [Page 41] to spare them, they departing from him, and his confederates, when the earth swallowed up these, So was it likewise in regard of Nineveh Io­nah 3.4.10. & 4.2. The unrevealed will of God, and his eter­nall decree remaineth unchangeable, how­soever his revealed will may seeme mu­table. they escaped. The example of the daughter of Ieph­the is of more antiquitie, and authority, then 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 goe home to his house, to take his leave of his friends, and lest his fi­delity concerning his returne at the day appointed might be doubted of, he offered such a surety, and pledge, as should acknowledge himselfe, if hee re­turned not, to be contented to dye for him: neither did his assigned friend, and hostage, refuse the con­dition, but waited to undergoe the hazard of death, even in his owne person, and that with a constant mind, and resolution. Therefore the day being come, neither did the one or the other flie, or flinch for feare, but did both appeare being prepared to die. Which their intire friendship, and inviolable bond of love, the tyrant so admired, that whom before hee was minded shold abide the extremest perill, he now received with his most endeared affection into a league of amity, even with himselfe, setting apart his owne highnesse to injoy the same. But what in these among venerable, and learned, is esteemed as very much miraculous, is deprehended in this Virgin, to bee much more magnificent: who to acquit her sorrowfull father of his unadvised vow, and to take off his perplexed griefe advisedly, and constantly, saith, my Iudg. 11.26. Voto, & voluntati non restitit patris, & [...]re­debat quod Dei fuerat secuta judicium. Aug. super Iud. l. 7. C. 44. father, if thou hast opened thy mouth to the Lord, doe with me as thou hast promised, seeing the Lord hath avenged thee of thine enemies. One­ly she required two moneths to bewaile with her associates her virginity. Neither did the sad specta­cle of complaint in these bow, or bend at all her unremoveable mind to desist, but that shee would, [Page 42] and did returne her time being expired. So did shee returne to her father as if shee had bin bound with a vow, and stirred him forward being vnwilling, and foreslowing, and brought to passe by her readinesse, and cheerefulnes that what was casuallyFortuitum impietatis impiety might be theMotus 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 expresse the vehemency of her desire not to haue her fathers vow infringed. sacrifice of piety.

CHAP. XIII. Into how great danger did Iudith runne vnder the contemplation of the worthinesse of honesty.

BEhold how much to thy admiration doth Iudith offer her selfe, that gave so bold, so desperate, and almost an incre­dible attempt against that puissant and dreadfull Holofernes cheifetain to great & mighty Nebuchadonosor garded with a triumphant troupe of Assyrians, whom shee strooke first with the rayes, and beames of her excellent beauty, and rare comelines: and afterward ravished with the pleasantnes,Iudeth 11.21.23. and daintinesse of her speech. Two no­ble triumphs did shee beare away in this her ho­nourable enterprise. The first that shee kept her chastityIud. 13.16. entire, and vncontaminate; the second that shee being a woman had the victory over a man, a man of valour by her courage, and by her counsell over his counsell of warre. The Persi­ans Chap. 16.10. that were about him stood amazed at her wonderfull prowes, That also which was so high­ly extolled in the two Pythagoreans, Damon, & Pythias. was of more note, in her being a woman of more re­nowne that shee feared not onely the dint of death, [Page 43] 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 it selfe of her vn­spotted, and highly reputed chastity. Behold she be­ing a woman stood in the middest in the thicke aray of furious armed men, secure, and regardles of death among the devouring weapons of bloudy and merci­lesse souldiers. If you speake of danger shee ranne as it were vpon the speares point, if of her faith and religion, shee went forth manfully to fight for it. Iudith therefore followeth the sway of honesty, and while she followeth the sway of honesty, and while shee followeth it, shee findeth the weight of vtility For it was an honest part of her, to inhibit the peo­ple of God to yeeld themselues over to prophane­nesse, to expose the rites and Sacraments of their fathers, the holy virgins also, grave widowes, chast matrones, to the spoile, and constupration of beastly Barbarians, and by no meanes to suffer the siege to breake forth vpon such detestableAll which had they done, had shee not by this her couragious adventure suspended their hope, and supported their weakenes. Chap. 8.9.11. God is to be limited, as is de­clared, ver. 15. Ozias, with the ancients of Bethulia, in binding themselues to the As­syrians, to deliver vp the city within five dayes, brake this rule. conditions.

Surely a right, honest, and honourable service was it, that shee might exempt all from danger to in­danger her selfe, one soule 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 her selfe aboue men, aboue the princes,Verse. 32. (to whom it belongeth,) in time of warres, (which are abhorrent from her sex) the cheife counsell of pub­like affaires, (whenVerse 33. her condition is to be private) with the whole and sole guidance in the hardest place of imploiment? Againe how great was the authority, and reputation of honesty in her, that so piously presumedVer. 33. & chapt. 9.11.12.13.14. to haue God her assistant: in how great grace was shee with him, that she found him in the event propitious, beyond all expecta­tion,Chap. 16.6.11.12. and to the wonderment of the whole world.

CHAP. XIIII. That vtility evermore followeth honesty, which al­beit may seeme to fall out otherwise oftentimes with men, yet is it proved by many examples, to be so constantly, and without intermission with the Almighty.

BVT what other thing did Elisha the Prophet when the Syrian host besei­ged the city Dothan to take him, did he not deale honestly by them, that when he had smote them first with blindnes to hinder their attempt, he afterward brought them into Samaria, desired God, to open2 Kings 6.20. their eyes, and prevailed? Wherefore when the King of Israel would have smitten them, andEam (que) sibi dari à pro­pheta facultatem posce­ret. requi­red leaue 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 kindnesseVer. 23. so much overcame them that they came no more into the land of Isra­el. How much doth this exceed that of the Greekes, that when twoThe Athenians and Lacedaemonians 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 oneThemistocles ha­ving this device in his head, to make the state of Athens greatest a­mong the Greekes in e­stimation, by setting on fire the arcenall where all their shippes lay, was censured by of them had occasion offered to set on fire privily the ships of the other, thought it a disho­nour, and choseAristides for vnjust and perfidious. rather to do what wasMaluit (que) minùs posse honestè, quàm plus tur­piter. lesse honest­ly, then what was more dishonestly. Now these could not doe this thing without committing of wicked­nesse. For they in so doing must needes deceiue them who convened with them in society to make an end of the Persian warres, and closely working them this mischeife, though it might haue bin denied, yet would shame have so covered their faces, that they might not being charged with it haue forborn blushing [Page 45] But Elisha sought not to insnare, 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 bloud of an enemy, when ir was in his power to haue spilt it, Wherefore it clearely appeareth whatsoever is honestly carried and in a comely manner is alwaies commodious and commendable. For both holy Iudith raised the siege by her comely and couragious contempt of her owne safety, and procured the publike vtility, by her owne proper attempt, and divinely preser­ved honesty: and Elisha got to himselfe more wor­thy praise by pardoning, and feasting the adversary,Decoro contemptu. then hee should haue done by vncourteous intertai­ning more profit to the kingdome by saving, then hee should haue done by intercepting him. What o­ther thing did Iohn the Baptist but consider, and ex­amine the point of honesty, and thereby discerne vnhonest wedlocke in the King, and so grow to tell him boldly, that it was not lawfull Mark 6.18. for him to haue his brothers wife? He could haue beene silent had he not iudged it vnbeseeming his cal­ling for feare of death, to haue his mouth stopped from speaking the truth: and this to Potuit tacere, nisi in decorum sibi iudicasset mortis metu verum non dicere, inclinari regi, pro­pheticam authoritatem adulatione subtexere. be palpable flattery to pretend that propheticall, in this case must bow to princely authority, He knew, because for the preservation of piety he was refractary to a King, and must therefore die, yet it stood him vp­pon to preferre honesty and the honour of religi­on before his owne security,Dan. 13.21. and verely what was more profitable then [...] Stoica quae malorum peccatisen su 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 martyrdome to this holy man? And holy Susanna was not drawne through the terror of false testimo­nie to runne into the crime of incontinency, when shee saw her selfe to bee vrged on this side with perill, on that side with reproach, but would ra­ther by an honest death fly infamy, then by seeking [Page 46] present safety to be branded with the stampe of eter­nall disloyaltie. Therefore while she truly intended what made for her honesty, shee extended thereby the thred of her life, who if she had preserved that which seemed commodious for life before it, she had not wonne so great renowne: yea rather (that which might have beene not only discommodious, but pe­rilous also) she had not perhaps escaped the punish­ment of a crime. Wherefore we observe, that what is shamefull, cannot be gainfull, 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 mutuall offices Gods glory, and the good of his people. The Rheto­ricians relate it as a thing memorable, that the Ro­man Fabricius discovered to Pyrrhus his Physici­ons conspiracy. Plutarch in the life of Pyrrhus. Captaine, when the physition of an opposite king came to him, and offered to give his Master poi­son, and so to make a speedy dispatch of the warres, harkened not to him, bound him, and sent him backe to the King his master, to receive condigne punish­ment of his treacherie. And verely it was a brave resolution, that undertaking armes to trie valour hee would not vanquish by fraud. For hee placed not honesty in the victory: but even the victory it selfe sought by dishonest meanes in a base manner, hee re­puted ignominious. But to let forreine testimonies goe, and to come home to our owne Moses, and o­ther farre precedent monuments unto this: which being drawne out exceed no lesse in excellency, then in antiquity. The King of Egypt would not suffer the people of Israel to depart, Moses bid Aaron stretch out his rodde over all theExod. 7.20. waters, he stret­ched it out, and the waters of the rivers were turned into bloud, and no man could drinke thereof, they both sprinkledChap. 9.10. ashes toward heaven, and there came a scabbe, and brake forth into blisters and blad­ders [Page 47] upon man, and upon beast, they brought downeChap. 9.23. haile mingled with fire, and thunder, to the de­stroying whatsoever was abroad in the fields throughout all Egypt, only inVerse 26. Goshen there was no haile. But when Moses besought the Lord for reme­die against these evils, all things were restored to their former estate, the haile ceased, the ulcers were healed, the waters cleared. Pharaoh remaining still rebellious to God, the land was covered over with Exod. 10.22. Moriebatur. darknesse for three dayes together; upon Moses lifting up his hands to heaven, The E­gyptians had Chapt. 11.5: all their first borne slaine, the He­brewes had all their children Chapt. 12.27. preserved. But to these calamities also did Moses put an end by his prayers.

All these miracles performed hee 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 ministery, taken off even from the enemy. This exceeding meeke, and gentle person, as it is written of him, knew for aNumb. 12 3. certainty, that the King would not keepe touch: yet thought it his part upon request evermore to procure a removall of the plague, upon hurt recei­ved to blesse, upon cause of just offence to remit. Hee cast forth his rodde, and it was turned into aExod. 7.10.12. serpent, which devoured the roddes of the Egyp­tians, signifying that the word should be made flesh, which should evacuate the deadly poyson of the cruell serpent, through his most gracious remitting and par­doning of sinne. For, the rodde is the plaine Heb. 1.3. & 9.4. Aarons Rodde. word, regall, replenished with all power, and the Virga enim est Ver­bum directum regale, plenum potestatis, insig­ne imperij. ensigne imperiall.

The rodde was made a Serpent, because hee that was the Sonne of God, was borne of God, tooke flesh of the Virgin, and was made man: who as the SerpentNumb. 21.9. Iohn 3.14. exalted in the Crosse: so hee upon the [Page 48] Crosse infused the medicine of his bloud to cure all humane ulcers. Whence the Lord himselfe saith; As the serpent was exalted in the wildernesse: so shall the Sonne of man bee lifted up. There is beside another signe belonging to the Lord Jesus, which Moses did. For, hee putting his hand into his bosome it was made as Exod. 4.6.30. white as snow, doing the same a­gaine, it was as his other flesh: which denoteth first the fulgor, and brightnesse of the divinity of the Lord Jesus, then thePostea susceptionem carnis in qua fide cre­dere omnes gentes, po­pulos (que) oporteret. assuming of flesh, in which it behoveth all nations, and people of the world by an assured faith to beleeve.

Not without cause did he put his hand into his bo­some, because Christ is the right hand of God, in whose divine and withall incarnate nature, whosoe­ver beleeveth not shall bee with Pharaoh scourged for a reprobate: who albeit he would not give cre­dit to the signes, which Moses wrought by the hand of God, yet when the plagues lay heavy upon him for the mitigation of them, was compelled toThus the Lord mighty in power for­ceth them to stoope to his judgements, that regard not his pre­cepts. sub­mit himselfe. Who was the meanes of mitigation of the judgements, but Moses? This was his honest dealing toward an enemy. Now toward his owne people, how rare was the affection of his honesty, when for their preservation sake, hee desired his owne name to bee expunged the Exod. 32.32. booke of life? Tobias likewise plainely expressed a forme of honesty, when hee forsooke the banquet prepared for him to Tob. 2.4. burie the dead of his owne people; and invited the needy that escaped the Vers. 2. chapt. 1.16. sword, daily to his table: but most of allChapt. 1.18. Chapt. 7.11. Raguel who being dealt withall a­bout his good will in bestowing his daughter in ma­riage, concealed not her infirmities, lest thereby hee might have seemed to circumvent her suitor. There­fore when Tobias the sonne of Tobias desired her to be given him, he answered, that by the law hee had right to her as a kinsman, but he had given her to se­ven [Page 49] husbands, who all dyed. The just man was more jealous of anothers harmes, then desirous to bestow his owne daughter. How briefly resolved hee all questions of the Philosophers that might arise upon the point. They have three tractates concerning the faults of houses to bee sold: whether namely, they ought to be kept from the knowledge of the buier, or laied open: this man thinkes not good to cover, no not so much, as the secret frailties of his owne daughter. Hee 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 betweene 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 fathers captivity, bare the prime beauty of honesty. For honesty is hinde­red by no adversity, but therein is more illustrious, then in prosperity. In the middest of bonds, wea­pons, flames, servitude (which to free men is more grievous then all punishment) amidst tormentors, the ruins of their countrie, the dreadfull terror of the living, where such tragedies were acted, amidst the wofull beholding theMaccabees 7.8. bloud of the slaine, 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 extrea­mest calamity they had an eye to the safegard of their honesty. This was in price with them, together with their holy religion, and therefore for the preservati­on hereof, when they were to goe into Persia, they hid the sacred fire in secret,1 Maccab. 1.19. and solitary place, signing it with a seale, and covering it with silence, which is the surest guard. That the impure might not pollute, nor the bloud of the slaine extinguish, nor the [Page 50] vgly shape of ruinous heapes abolish, this was their sole indevour. Religion the roote, and crowne of honesty, was that only, which by their captivity could not be wrested from them, rightly then did they fixe their care vpon it, rightly also did they forecast to fasten it vpon their posterity. These, a long time after, when God put it into the mind of the King of Persia, to restore the temple in Iu­dea, and the lawfull rites at Ierusalem, returning with Nehemias, together with the of-spring of these Preists, who had hid the fire of the Lord taken from the altar, lest it should haue perished, comming to the place being a valley, in stead of fire, found thick water, which he commanded them to draw vp, bring it to him, sprinkle it vpon the wood.

Thus then, which is to be admired, at the sun obscu­red before with clouds suddenly breaking forth with his bright beames, a great fire was kindled to the ex­ceeding ioy of them all, Nehemias Orabat Nehemias psallebant sacerdotes hymnum Deo vs (que) quò consumptum est sacrifi­cium. prayed, the priests sung an hymne to God, so far forth vntill the sacrifice was consumed: which comming to the eares 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 Ieremy 2 Mac. 2. commanding the posterities to take of this fire. This is the fire that fell vpon, and consumed Mo­ses Levit. 9.24. Hic est ignis qui cecidit super sacrificium Moysi, et consumpsit illud. sacrifice, with this fire the sacrifice ought to be sanctified, hereupon the sonnes of Aaron bringing strange fire were Chap. 10.16. devoured. The tabernacle, the arke, and altar of incense, were layed vp also by Ieremy, and the doore stopped vp. But this when some of them neare him more curious­ly searched, that they might haue noted they could not find, which when he perceived he told them to this effect, that the place should not be knowne untill God should gather againe his people, and mercy [Page 51] should be shewed them: then should the Lord de­clare these things, then should his gloryOur Author in this relation of Nehemiah, and Ieremie, out of the Apocryphall seemeth to be transported with the sway of the times, those being received of the Church. For in the time of Iehoshua, and Zerubbabel under Cyrus, was the Altar set up, and offrings tendred Ezra 3.2.4. under Darius, Ezra 6.10.20. they kept the Passeover, oblations were offered in the reigne of Artaxerxes, Ezra 8.35. which was 40. yeares after the first returne under Ze­rubbabel. Besides men­tion is make of the morning and evening sacrifice, Ezra 3.3. & 9.41. where the con­suming it with fire from heaven, was a signe of Gods pre­sence 1 Kings 18.38. 2 Chron. 7.1. Iudg. 6.21. The time of Ez­ras returne being the second, was in the 7. of Artaxerxes, Ezra 7.7. Nehemiahs being the third in the 20. Neh. 2.1. According to which computati­on, the finding of the holy fire here mentioned, falleth short of the truth above fifty three yeares. But howsoever the application is good. appeare. We understand when the Congregation of the peo­ple should be, we acknowledge the same to bee the propitiation of our Lord God, which hee the propi­tiatour in his owne person hath wrought by his passi­on. How can we be ignorant of this fire, when wee reade that the Lord Iesus did baptize with the holy Ghost: and with Math. 3.11. fire? The sacrifice was rightly consumed, and brought to nothing, because it was for the utter abolishing of sinne. That fire was the type of the holy Ghost, which was to descend after the ascention, purging sinnes, inflaming the mindes, and hearts of the faithfull. WhenceIerem. 20.9. Ieremy his word was in my heart, as a burning fire shut up in my bones. I was weary of forbearing, and I could not stay. Whence fell the holy Ghost upon theActs 2.3.23. Apo­stles, and upon the rest, waiting for the promise of the Lord in the similitude of cloven tongues like to fire, and whence was the elevation of the spirits of them that spake diversity of languages, that they were thought for their nimblenesse, and fluency therein, to be filled with new wine. But what may this import, that the fire was made water, and againe, that the water stirred up fire, but the spirituall grace burneth by fire, and by water cleanseth our sinnes? For sinne is both washed, and burned away. Hence the1 Cor. 3.13. Apostle, the fire shall trie every mans worke what it is; and afterward, if 15. any mans worke shall burne, he shall suffer losse, but himselfe shall bee sa­ved, but as it were through fire. This then as a type of future remission of sinnes descended upon the sa­crifices. In the time of captivity when sinne reigned [Page 52] it is hidden, but it is drawne out in the time of liberty: Howbeit it were changed into likenesse of water, yet reteyned it still the nature of fire, that it might consume the sacrifice. And no marvell. For God the Father saith, I am a Deut. 4.24. Heb. 12.29. consuming fire, and they have forsaken mee, the fountaine of living Ier. 2.13. waters, and the Lord Iesus of himselfe; I came to Luke 12.49. send fire upon the earth, and I am the Iohn 4.1.4. & 7.27.38.39. water of life: fire, to inflame the hearts of the hearers, and the drinke of the water of life, to coole the thirsty soules. This is resembled in Eliahs sacrifice, when hee confoun­ded1 Kings 18.23. Baals priests, whom he provoked to kindle their altar without putting to it ordinarie fire. As for his owne, when hee had powred foure barrels thrice upon the burnt offering, and wood, replenished the ditch round about it with water likewise, crying to the Lord, fire came downe from heaven, and consumed the whole burnt offring. Thou, O man of God, who­soever thou art, art the sacrifice, consider therefore seriously, and in silence this worke. For the blessed vapour of his holy Spirit descendeth upon thee, and burneth up thy sinnes. In Moses time the sacrifice which was consumed with fire, was a sacrifice for sinne, and observe that it was2 Maccab. 2.11. Lev. 10.16.17, 18. & 6.18, 19. wholly wasted, sig­nifying theKom. 6.3.4.6. [...] our Author readeth Vetus homo no­ster exterior crucifixus est Cruci: but exterior the outward, not foūd in the originall. mortifying wholly of the old man in the Sacrament of baptisme. The Egyptian isHeb. 11.29. drowned, the Hebrew rising againe by renewment of the holy Gost in the2 Cor. 4.16. inner man, passeth through the red Sea without stumbling, as upon drie land. All the Fathers were1 Cor. 10.2. baptized in the cloud, and in the sea. In the deluge all fleshGen. 7. perished, but just Noah with his familie were preserved: Is not the old man consumed, when this mortall is swal­lowed up of 2 Cor. 5.4. life, when, though the outward bee corrupted, yet the inward man is2 Cor. 4.16. quickned? Nei­ther only in Baptisme, but also in repentance there is a death of the flesh, for the renovation of the spirit, [Page 53] the holy Apostle delivers over the incestuous to Sa­than, for the 1 Cor. 5.3. destruction of the flesh, that the spirit may be saved in the day of the Lord Iesus. A more prolix excursion in admiration of this mystery, while we study to open more largely the revealed Sacrament, may seeme to be made: howbeit so farre forth in truth as it is full of honesty, as it may be gran­ted to be full of religion. How honourable is the re­gard of honesty among the tenIudg. 20.1. tribes, when with one joynt consent theChapt. 19.25. violence offered to one wo­man, was in so bitter termes of hostility pursued a­gainst their brother Benjamin? whom when they had overcome, how did they obtestChapt. 21.1. Victo populo tribus Ben­jamin obtestarentur in conjugio se eis proprias filias non daturos. against him in the case of affinity, denying him their daughters in mariage, in so much, that using the liberty ofRemanserat 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 streights sinne doth thrust, either dy­ing without of-spring, or by unwarrantable course, making shipwracke of soule. Behold againe that liberty of theirs proceeding from inforcement, was a retaliation of their intemperance, they tooke the Levites wife by violence, to theCongruo intemperan­tiae supplicio non vide­tur vacare. same are they in an exigentEt revera dignum fu­it, ut qui alienum con­tubernium solverant ip­si nuptiarum amitterent solennitatem. Harme doe harme find, depriving ano­ther, they are deprived of their wives, using cruelty they reaped it. constrained. And in truth it was worthily recompenced them upon their heads, that they who had made a breach in the marriage bed should themselves be debarred of the solemnity of Matrimonie. But how is the history fraught with commiseration? There was a man a Levite which tooke to him aVir Levita acceperat sibi jugalem. yoke-fellow, which byConcubina à concu­bitu. Iudg. 19.8. baiom ha­chamishi, Hebr. the 5 day. This notwith­standing may not bee untrue, for that vers. 9. there is vaiakom from the root kom, signify­ing & surrexit, which Tremel. rendreth tan­dem surrexit, and the Genev. afterward hee arose. For this may seeme to implie some more then five dayes, and so 7. according to our Author following the Sept. beside he de­parted not untill the evening which be­longs to the next day. For God began the creation with the eve­ning. compa­nying together, I thinke to bee called a concubine, (which as of old hath beene) taking some offence went away from him to her father, thither her hus­band went after her to bring her againe, where hee feasted, and made his heart merry untill theIbid. 19.8. Netoth of Natah declinare. seventh day, when being earnestly dealt withall to stay, be­cause it grew towardIudg. 19.24. the declining of the day, [Page 54] yet would not bee intreated: proceeding therefore on his journey, hee 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 breake in upon them, required after a lustfull man­ner the Levite. To satisfie them the Master of the house offered rather then they should commit such villany, his owneIudg. 19.24. daughter being a virgin, and al­so his guests the Levites yoke-fellow. The latter they tooke, and abused untill the morning. Her Lord therefore tooke 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 speciall 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 bloud 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 striken withTamen nec adversi metu belli procitus po­pulus Israel. feare, nor through the crosse hazard of bat­tell discouraged. But to avenge the violation of ho­nesty, threw offVindicandae custitatis sequestravit dolorem. dismall thoughts, rushed valiant­ly upon the speares point, dint of sword, and dart, prepared with more effusion of their bloud, either to wash away so great infamy, or utterly to spill it. But an honest cause never had a finall doome, neither had theirs. Thus are the mighty stirred up for the preser­vation of honesty, neither are the weake wanting therein, but the very2 Kings 6. lepers strive to keepe 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 sonne, he threatned Elisha the Prophet as the cause thereof, as Ahab did [Page 55] Eliah, when himselfe was. But prophecying2 Kings 7.1. plen­ty, which though it were not beleeved of the mes­senger sent to him being a prince, who was for his incredulity pressed to death, yet the foure 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 soules with incomprehensible joy.

CHAP. XV. The prayse of honesty is commended by the magna­nimity of Ester, the fidelity of Ionathan and A­himelech.

WHat did Queene Ester that shee might deliver her owne people, which was both a comely, and honest part? feared shee the vnlimited prerogative, or vn­bridled wrath of a mighty Monarch? said sheeEster 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 successe was e­ver the companion of a good cause. Assuerus the great King ofIpse rex Persarum fe­rox, & tumido corde, ta­men decorum judicavit, indici insidiarum, quae si­bi paratae forent gratiā repraesentare, &c. in­dici insidiarum for indic­tarum insidiarum such devises as admit no defence to be made a­gainst them. Persia, though of a fierce, and swel­ling spirit, iudged it a decency, not to deny her a boone in repealing that bloudy decree, barring what­soeuer plea to crosse it, for delivery of the inno­cent, and free people from servitude, and the draw­ing out the nocent of such an vnbeseeming and no­torious devise to death. Trechery was devised not against her nation alone, but against her owne person the Monarchs royall consort. Shee put her life into his hands to releiue her people appointed to the [Page 56] spoile, and he heard her request against him the se­cond in the kingdome, and cheifest among all his favorites. For when he saw his fraudulent practi­ses not only to derogate from honesty toward his subjects, but to be very dishonest even toward him­selfe he assigned him a gibbet, that loved so well mounting to clime vpon. A worthy president doubt­lesse in a man of so high a ranke, thus to patronage honesty. For that favour, that friendship is appro­ved, which protectes honesty, and to be preferred truly aboue 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 preheminence, and friendship fol­low after it. Was it not the wisedome of1 Sam. 20.32.33. Iona­than thus to discerne when hee had so great respect to Dauids honesty, and piety, that for the loue there­of he regarded not to retaine his fathers freindship, 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, Chap. 2.6. who to shew himselfe hospitall, to innocent David in his ne­cessity, adventured to incurre rather the Kings in­dignation, then to giue him coorse, & Nabal-like in­tertainment? Vnder the pretext of freindship to haue betrayed him, had beene the next devise to haue ac­quitted himselfe, but so had he bin worse then Doeg, who portending evill, yet pretended not this. Not neglecting the other he was sure of death, but to haue affected this only, though he had never effect­ed it, had beene worse then death. The griping hereof being over, the paine is past, but the brand of such infamy as cleaves to that, will never be re­moved.

CHAP. XVI. Of the moderation to bee kept in the conserva­tion of friendship,Aristot. Eth. lib. 8. with which the volumne is shut vp.

NOthing therefore is to bee prefer­red before honesty, which notwith­standing lest it should be overborne with the sway of friendship, we are to heed what the scripture admonisheth, concerning Philo­sophicall questions tending hereunto, we are to sub­scribeArist. 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 publike good [...] fairer and more divine Arist. Eth. lib. 1. Cap. 2. negatively: namely to such as these whe­ther one ought for his freinds sake to conceiue any thing against his countrie, and againe whether one ought to make shipwrack of his faith, to doe his friend good, either in his substance, report, or per­son: The scripture saith indeed, A man that bea­reth false witnesse against his Prov. 25.18. berehehu the roote whereof is raha pasce­re because he is ones freind, that feedeth him. It is translated neighbour, and so it may indifferently bee being incident to both. freind, is like a ham­mer, a sword, and a sharpe arrow: but consider what may be built upon it. For he reprehendeth not the testimonie spoken against a freind, but the false testimony. What if for Gods cause, what if for his countries cause, a man must be compelled to give testimonie, ought freindship to prevaile with him more then religion, more then the love of his citizens? Not so, but the truth of theRom. 3.7.8. For promoting the cause of a freind, coun­try, religion, falshood must not be used. Testimonie is to be sought after, lest one freind, which by his faith given ought to absolue another friend, should by his treacherie desire to intangle him in a snare So then a freinds eye must be alwaies fastened up­on the truth, neither gratifying the nocent nor begui­ling the innocent.Mat. 18.15.16.17. Verely if hee must needes bring in his witnes, what he knoweth to be amisse in his freind, he ought to admonish him of itProv. 27.5. Levit. 19.17. secretly, [Page 58] but if being admonished he will not amend, to re­proue him openly. For corrections are good, and for the most part better then silent friendship. How­beit thy friend thinke himselfe hurt, yet rebuke him, yea though the bitternesse of reproofe wound his soule, yet feare thou not vntill thou conceiue some better hope of him, still to rebuke him. For the wounds of a freind are better then the kisses of a Adulantium oscula I­bid. ver. 6. or of an enemy flattering, quam fraudulenta oscula odi­entis Vulg. Venahtaroh hatar Heb. orare. flatterer. Wherefore correct thy freind when he is in an error, as for thine innocent freind in no wise forsake him. For freindship ought to bee constant.Eccles. 6.15. We must therefore persevere in our affection: wee must not in a childish manner and an vnsetled judgement change our friends. [...]. Ibid. ver. 16. Open thy brest to thy freind that will bee faith­full to thee,This is added for there is no more in the orig. interlineall. whereby thou mayest receiue comfort from him. For a faithfull friend is the medicine of life, and a speciall favour of him that is immor­tall, the weight of his worth is unvalueable, he is a fortresse of strength; whosoever findeth him find­eth a treasure. Esteeme thy friend as thine equall, neither thinke it any discredit to prevent him in whatsoeuer good office. For freindship harboureth no pride, she knoweth her not, regardeth not her high lookes deeming ignorance of her acquaintance to bee the mother of vertue. Likewise prides com­panion disdaine is out of her Element. Therefore the wisemanEcclus. 22.23.25. saith,Amicitia nescit super­biam, bee not ashamed to salute thy freind; forsake him not in his necessity, be faithfull, be stedfast to him in his poverty, because freindship is an helpe to the life of man. Wherefore, as the Apostle admonisheth, beare ye therein one anothers Gal. 6.2. burden. He speaketh it to those that are joyned together in the same bond of love: For if the prospe­rity of a freind be benefit to his well-willers why should not they againe lend their helping hand to him in his adversity? We must where true friend­ship [Page 59] is, helpe by our counsell, by our labour, by suf­fring together in our affections: and if necessity re­quires, by induring whatsoever, be it never so bitter, in the cause of our friends. Hee that shall stand in the defence of the innocency of a friend, must con­tent himselfe for the most part to get thereby hatred, and many times to be traduced, and depraved. When hee is rebuked, and accused of an adversary, if offence bee taken against thee thou resisting, and answering for him, repent not, because this is the voyce of a just man; Howbeit Etsi mala mihi eve­nerint propter amicum sustineo. many evils befall me for my freind, yet still I beare it. For a friend is tried inProv. 17.17. As the Lords oppor­tunity to shew mercy is mans misery: so in some resemblance of his great Master, is the triall of every good servant of his toward his friend, seene in the time of adversity. adversitie: 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 downe in prospe­rity, when he sees his friend to have too high an opi­nion of his owne worth, and his mind swelleth with insolency. This order was inverted in Iobs friends, and therefore in his calamity; hee cries not upon them without cause, O my Iob 19.21. friends take pitty on me, take pitty on me. For it is not the voiceNon abjecta vox ista est, sed censoria. of an abject, but of one justly censuring their overmuch harshnesse, and unjust condemnation. When he was wrongfully burdened by them, hee answered, take pitty upon mee my friends: that is, it behoved you to deale mercifully with me, but in stead of extending compassion toward me, as yee ought, in my misery yee oppresse me with your speeches, and impugne me daily.The authors admo­nition to his sonnes in the case of friendship. Learne yee, O my sonnes to avoid the like offence, and preserve yee carefully with your brethren, not such pretended, but that1 Pet. 1.22. true friend­ship tending to perfection, which is already begun, which to consummate is to come to theMath. 22.40. Rom. 13.10. comple­ment of all duties, and to attaine to the1 Cor. 12.31. & 13.13. toppe of all graces. Labour yee to know more perfectly what is the sweetnesse of Christian friendship, how great, [Page 60] and how gracefull the fellowship of the Saints. A chiefe solace surely is it, and of inestimable price in this sorrowfull pilgrimage to have one to whom thou maist safely lay open thy brest, participate thy se­crets, commit thy estate, and life it selfe; he will re­joyce with thee in thy welfare, suffer in thy tribula­tion, How fast, how ineffable, how inviolably chai­ned together was that friendship of the threeDan. 3.19. No lesse was that of holy David, and Iona­than, witnesse that e­legiacall hymne, 2 Sā. 1.26. Woe is mee for thee my brother Iona­than, very kind hast thou beene to me: thy love to me was wonder­full, passing the love of women. Yet Davids owne exceeded his, 2 Sam. 20.41. He­brew children, whom the fearfull devouring flames of the seven times heated furnace was not able to divide?

A good hearing,The name Jesus in St. Bernard is honey in the mouth, musicke in the eare, a joyfull showte in the heart. musicke for the eare, and me­lodie for the heart is it where it resideth, as in these two:2 Sam. 1.23. Saul and Ionathan 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 heNon potest homini a­micus esse, qui fuerit Deo infidus. cannot be a friend to man, who shall be unfaithfull to God. FriendshipPietatis custos amici­tia est, & aequalitatis magistra. is the guardian of piety, the Mistresse of equality, that the superiour may shew himselfe equall to his inferiour, theviz. in friendship. inferiour to his superiour. Where is disparity of manners, there cannot be friendship: and therefore for such among whom is disagreement to seeke toIdem velle, idem nolle firma amicitia est. accord therein, ought to be a grace, and crowne to them both. In the case of friendship betweene a superiour, and an in­feriour, if the matter require, let neither authority be wanting to the inferiour, nor to the superiour hu­mility: Let the superiour heare his inferiour, as his compere, and equall, and let the inferiour admonish him as his friend, chide him also if there be just cause, but with a charitable affection, and without all desire of ostentation. Bitternesse in admonition which is as gall, and wormwood, contumely in objurgation, which is little better then a sarcasme, or scurrility ought to be avoided. For as friendship must flie from flatterie: so must it be estranged fromWhich is the mother of contumelie. insolencie. [Page 61] For whatQuid est amicus nisi consors amoris? is a friend but a fellow-partener of thy love, on whom thou maist fix thy mind unremova­bly, set thine heart, apply, appropriate, so infert thy thoughts to make one ofAnother in person, the same in affection. two, to whom thou maist commit thee, as to another the same, from whom thou maist dread nothing, desire nothing dishonest for thine owne commodities sake. For friendship is not to be valued byNon vectigalis amici­tia est, Arist. Ethic. l. 8. Cap. 1. [...] Friendship is either a vertue, or of neere affinity with it. revenew, not by wealth, but by that is of true worth; Because friendship is a ver­tue, no gaine, but the gift of grace, noNec 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 poore is better then of the rich: and that oftentimes the rich are without friends, when the poore have them in great abun­dance. For that is not true friendship where is de­ceitfull flatterie: such as is the assentation of the most part, seeking thereby to hold themselves in favour with the rich. But this is the poore mans happinesse, and prerogative above the wealthy, no manErga pauperem nemo assentator est. flatte­reth him, where he findeth favour it is in truth, nei­ther needs hee feare losing, because lodged in the heart of his lover, nor envie, because shee alwayes taketh an higher flight. How pretious a jewell friendship is, doth no way better appeare, then for that it is as well angelicall as humane. Whence the Lord Jesus most graciously, and with a most keene edge of speech to stirre up devotion: Make yee Luke 16.9. friends of unrighteous mammon, that when yee shall want That which our au­thor here understan­deth to bee meant of the Angels, the new writers who follow St. Chrys. and Theodo­ret interpret to bee the poore, 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, & eis 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 hee himselfe according to his owne testimonie, that of servants hath made us friends, yee are my John 15.14. friends if yee doe whatsoever I com­mand you. Hee hath given us herein a forme of friendship which let us follow: namely, that we doe the will of our friend, that is, that we open whatsoe­ver secrets we have in ourThe riches of Gods grace whatsoever they be, which he hath be­stowed on us, let us open our brest, and impart them to our friend. brest to our friend, & that [Page 62] we be not ignorant of his secrets. Thus let us re­veale the hidden things of our heart to him, and hee to us. Therefore, saith he, I have called you friends, because all Multa dicuntur in scripturis tanquam fa­cta sint, cum in fpe ad­huc esse intelligitur. Aug. Ep. 57. reciting this place for witnesse 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 eis, quae illi poterant au­dire, & quorum erant capaces, Theod. Non re­velavit Apostolis om­nia, ne (que) ad hoc venerat, ut redderet eos omni­scios. Musculus. Hee that will bee in friendship with God, must submit himselfe to his will. This is to be desired, to be required in faith­full friendship: amia­ble, and gracefull e­vermore is it, where­soever it resideth. Sit ne (que) quisquam de­testabilior quam qui a­micitiam laeserit. things whatsoever I have heard of my father, I have made knowne to you. Wherefore whosoever is a true friend concealeth nothing, but revealeth all, poureth out his whole mind, even as the Lord Iesus did effuse out of his sacred brest in all plenitude the high, and hidden mysteries of his hea­venly Father. Therefore hee which doth the com­mandement of God is his friend, and under this ho­nourable name is received of him into his familie.

To be a friend, is to be of the same mind with him to whom thou professest friendship, because there is alwayes unity of mind in true, and constant lovers, which in one word is called Vnanimity. Let nothing be more disasterous then the detestable instrument, which cuts the cord that binds together in one the mindes of two. And it is worthy the observation, that where this breach is made it growes fromThe antithesis here­unto is benè mutuis fi­dum pectus amoribus, Horat. Carm. lib. 2. od. 12. Vnde in proditore Dominus hoc gravissi­mum invenit, quo ejus condemnaret perfidiam, quòd gratiae vicem non repraesent ârit, & convivijs amicitiae venenum miscuerit. This had beene grosse, and course glo­sing at the ordinary feast of the Passeover: but the Lambe in presentation being there now in person, it was too too palpable and pestilent. un­gratefulnesse. Hence was it that the Lord found no­thing so heinous in the traitour, whereby to con­demne him of perfidiousnesse, 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 treacherie for trustinesse, of virulent malitiousnesse for the white, and pure milke of innocency. Not without speciall cause therefore in the mouth of the Prophet, lively sha­dowing in his Achitophel, this requitall is hee thus [Page 63] Checked; But thou, O man, of Psal. 55.13. [...] Sept. one mind with me in religion, and going together into the house of God as friends, chiefe in my counsell, and alwayes parta­king the daintiest dishes of my secrets. That is to say, it cannot be indured, that thou being an unani­mous, and bosome friend shouldest beare a viperous appetite to hurt him, who hath heaped upon thee so much grace. Surely if an adversary had done mee this mischiefe, I could have borne it patiently, if it had proceeded from a professed enemy, I could have hid my selfe. An enemy may be, but a friend lurking secretly may not be prevented. Wee take heed of him to whom wee commit not our counsels, but of him to whom we commit them wee cannot be­ware. Wherefore, that so hee might aggravate the envy of the sinne, 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 betraier of me, but of thy selfe, because where is unanimity, wee two being thereby made one, thou thrustest in enmity, and so destroyest as well thy selfe, as mee. The Lord himselfe when hee was displeased with those threeThis seemes to be of as uncertaine truth, as that of the three wise men of the East, nei­ther doth this allega­tion, howbeit a recei­ved opinion, make it certaine: the tables at Collen of the three Kings of the East doe not warrant that. For Dionysius Carthus. de Epiph. Dom. Who was both able, and willing to say much for it, yet marke how doubt­fully he speakes: 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 Iob to be Kings, there is no sure ground for it: Amici Iob, 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 Iob as a King. Where should they be kings? the same Author denies Iob to descend of Esau, of whose stemme were kings, and saith that he came of Nahor Abrahams brothers sonne Hus, Helui the fourth man to come ot Buz another sonne of Nahor upon Gen. C. 2.22. of whom proceeded no king at all. Kings, because they rendred not to ho­ly Iob his deservedIob 42.7. honour, chose rather upon their submission, to steale them a Commission of re­mission at his supplication as theirHowsoever in their prime purpose those three were his friends also: yet ac­cidentally, and upon the point of misprision back-friends. friend, then at their owne, that so theIob 42.8. indulgence for their sinnes [Page 64] being pronounced by his mouth might be the suffrage of the reconcilement of their friendship. The voice therefore of hisIbid. praier, notMal. 1.7. because polluted, but his per­son. ibid. v. 9. &c. Gen. 4.4. and his priesthood as Melchisedechs Gen. 14.18. being a type of the Messias mediatorship. their owneIta (que) rogavit Iob, & Dominus ignovit. Their atonement must first be made with Iob, whom they had offended, then would the Lord have respect to their sacrifice: which also must bee tendred 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 owne insolency stood as a barre a­gainst them: his friendship regained, must bee as a doore to give them entrance to the throne of mercy.