CHRISTIAN OFFICES CRYSTALL GLASSE . In three Bookes . FIRST WRITTEN IN LATINE , BY THAT FAMOVS and renowned Father , Saint AMBROSE Bishop of Millane . Whereunto is added HIS CONVICTION OF SYMMACHVS the Gentile . A worke tending to the advancement of Vertue , and of Holinesse : and to shew how much the morality of the Gentiles , is exceeded by the doctrine of Christianity . Translated into English by RICHARD HVMFREY Minister of old Windsore .

Printed at London for Iohn Dawson , and are to bee sold at the signe of the White-Lyon in Paules-Church-yard . 1637.

THe ocean of this argument is boundlesse : and therfore shall I confine my selfe within the limits of some instances . It is therefore opposite , because it sorts with our godly fathers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . purpose in these bookes of worth , because weightie in it selfe , not without delight , because drawne out in much variety . Wherefore to comprehend a world of matter , in comparison of the exceeding copiousnesse of it ; in a word , I begin with their agreement , and affinity in a triplicity . No vertue to be ingrafted in man by nature is Ethnicke b Arist. Eth. l. 2. C. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philosophie , the Pontificiall likewise is that wee have not pure naturals , for so holds c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which words St. Chrysostome taking away preventing grace , falls into that heresie Verba habentur in aliqua Homil. in Epist. ad Hebr. the Pelagian , that we have them pure , but that in our first conversion our will being assisted , and sanctified by grace , is enabled thereby afterward of it selfe to well doing : which with this exception not by our own strength , and by addition of continuall supporting divine power to that theirs of assisting at the first we may produce vertuous actions in some good measure , is the orthodox . One end of morall Philosopie Ethnick , being a part of politick , is d Admit that Aristotle teaches to distinguish inter bonum civem , & bonum virum : and admit that hee together with Theophrast , Plutarch , Seneca , Galen , &c. haue endevored to make good men , yet have they effected no more , then to make them civilly good , morrally vertuous : but where notwithstanding is inward sanctitie . The Aransican Councell celebrated A.D. 440. abound with strong proofes for this of sole infusion of sanctifying spirit . to make citizens good by obeying the Lawes . This is proved by two of the chiefe law-givers , Minos of Crete , and Lycurgus of Lacedaemon , who writ lawes not only to their owne , but for other people , to stirre them up to the study of vertue , that thereby they might become good citizens : and I suppose no man can denie this to be one end of the orthodox , and a primarie end of the now Roman Church , namely to bring to outward obedience to Ecclesiasticall discipline . The renewment of the heart is proper to the spirit , and is only peculiar to Christian philosophie , comprised in the two sacred volumes of the old and new Testament . But doubtlesse they all agree in this , the whole praise of vertue to e Omnis laus virtutis in actione consistit Cic. l. 1. Offic. Tit. 2.12 . consist in practise .

The knowledge of precepts concerning honest actions to bee inherent in nature , and that necessarily for the conservation of civill society , which the Apostle calleth the worke of the law written in f Rom. 2.15 . the heart ; others jus naturale , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law not written , lumen mentis nobiscum natum the light of the mind borne with us ; though this be Ethnick , yet there is no divine , but confesseth with S. Paul that ingrafted in nature , because this being styled morality , humane was not lost in the fall . Ethick doctrine divine teaching God to be the chiefe good , the knowledge of God the true beatitude , and all humane arts to be referred to him as their sole fountaine who cannot but acknowledge ? And likewise , as by g Honestum etiamsi a nullo laudetur , tamen suâ naturâ est laudandum , Cic. l. 1o. Offic. Non solum jus , & injuriae sed omnia honesta , & turpia à natura dijudicantur , Idem l. 1o. de Leg. naturall instinct man to bee able to discerne betweene what is honest , and dishonest : so not to bee corrupted and depraved in his essence , but in his qualities who is there but seeth ? For , God saw all things that hee had made , and they were exceeding h Gen. 1.31 . good , and so to remaine still to all posterities in regard of their essence . They all convene in this , that a young man in manners , because transported by his evill affections , which he is not able of himselfe to resist , is an unfit hearer both of morall , and divine philosophie , and that no lesse he , then one of antient yeares being able to moderate his lusts , and desirous to order his life aright , is a profitable hearer . They all attaine to the knowledge of i Arist. lib. de mundoe Vnus Deus cum sit , pluribus nominibus appellatus est . Eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suis ijs effectibus omnibus quorum specimen edere ipse solet denominarûnt , Seneca l 4 de Benefic . C. 7 Quoties voles tibi licet aliter ( suàm Deum ) hunc authorem rerum nostrarum compellare & Iovem , &c. Acts 17.23 . one God , and so the Turke ; but the dissenting is about the mediatorship . The Turke maketh Mahumet his intercessor the Ethnick stockes , stones , the altar , the k 1 Cor. 10.20 . divell in their oracles , the Papist the mother of Christ with the Saints , the crosse , idols , reliques of Martyrs ; the Protestant , and orthodox Christ Iesus only . Againe , what is in the manner of worship ceremoniall , corporeall , externall is that which is frequented ioyntly of all the three former ( which surely is a very proper combination ) internall worship , and spirituall , with hearts elevation to the true God , is that of the true Church only . The Ethnick acknowledgeth that God is the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agamemnon to Achilles , in Hom. l. 1ᵒ Iliad . author of vertue ; the Papist howsoever in his heate of superstition may seeme to be of another mind , in his judgement accordeth , the orthodox Christian attributes the whole praise thereof in Christ by the holy Ghost to him the father of all grace solely , and will have all the light , and life thereof absolutely to proceed from the bright beames of his m Ierem. 9.23 , 24. glory . What if Plutarch extolls the Worthies of Rome and Greece ? What if Dennis Carthusian his of all sorts , and some that were no Saints , but sotts without due respect to the God of glory ? What if some orthodox divine should not well consider from what wel-spring they received the waters of life , whom hee commendeth above measure without this regard , yet God forbid that this should be passed over without just censure ? The fathers of our religion registred for eternall memorie in sacred record , are of farre more desert then all their successors : yet ought it to beheld for a truth , even in them , gratiam invenere , non meriti mercedem , and not only this of most speciall note , but that of our authors of singular soliditie , fulget n Hexam : l. 4 C. 8. Our Father is excused for his high praises of the servants of God , found in the Scripture more in these bookes , then in some other of his workes , and that with some neglect of what may bee conceived to be justly due to the Master himselfe . ecclesia non suo , sed Christi lumine . Rapt with zeale was hee , because of the great opposition of the Gentiles in his time , as is evident in his apologie against Symmachus affixed to this worke , which manifested his true Christian disposition : carried with admiration was he in himselfe in lieu , and love of the rare , and divinely inspired vertues of such commended in Scripture , with a wonderfull fervency of spirit , with a desire as hot as fire , for their most worthy imitation above all others , next unto the sonne of God , from whose light as members of his body they drew their light of holy life : and lastly transported with an incredible piety toward them , with such indefatigable care for the advancement of the honorable cause of religion in them that , as there in his hexameron , so here in these his offices he might not exactly remember that maine marke . And so I come to the differences themselves . Who may accord the great , and unreconciliable opposition betweene S. Ambrose and Symmachus ? Who that of the popish and orthodox Church in the like o In the matter of Adoration . point , when therein Rome is made the habitation of p Revel. 18.2 . Divels ? Where was then the supreme power of the Bishop of Rome , that S. Ambrose being but Bishop of Millan must step forth to suppresse Symmachus a temporall Magistrate , intruding himselfe into the q The Popes supremacy shaken . cause of divine worship ? What was not there authority given him , being the successor of S. Peter , to whom our Saviour committed the kingdome of heaven , to pull downe such an evill member ? Liberius and Damasus , how sate they in their cathedra ? how proceeded they in their sentence ? doth not this their defect weaken their supremacy ? Did the letters written to Liberius beare any bigger style then r Socrates Schol. l. 4. C. 11. and his againe to them our welbeloved brethren , and fellow B. To our brother and fellow-minister ? Not only S. Ambrose , but S. Hierom , S. Augustine , and Athanasius , were about that time men of much more esteeme , more learned , such whose judgements in causes of controversie were better accepted , and more generally received of the Church of God . But it being enough for me , tanquam canis ad Nilum , thus to touch , I will rake no deeper into this kennell , whereby I might move a worse sent , but will turne me away to Philosophies originall . That part therefore which is morall , was not the invention of Aristotle , Plato , Socrates , or of any other of the learned among the Gentiles , but is of as great antiquity , as the world it selfe , and began with man in Paradise at his creation . It was indeed defaced in the fall , but not utterly s Rom. 2.15 . This discourse is pertinent shewing what vertue is , and to what end it is to bee acquired . abolished . For certaine sparkes of that goodly light lay still raked up in the cinders , by which man might bee able to discerne betweene right and wrong , things honest and dishonest , and performe the common offices of his maine life . Faith it selfe the Mistres of manners , and Mother of good workes cannot possibly so subsist as t 2 Pet 1.5.10.11 . barren of all vertues . It is a faire and fruitfull speech of his , who affirmeth u Aug. in Epist. ad Macedon . no other vertue to bee found in this life , then to love what is to bee loved , which to love is wisdome , from which by no troubles to bee averted is fortitude ; by no allurements , temperance , by no insolency , justice . Vertue pertaineth to the second table , neither is that principall , supernaturall , divinely infused theologicall habite , such as are faith , hope , and love , but that lesse principall comming under the most complete division of the x T it 2.12 . Observandum quàm miro compendio vitam , & mores Christianos complexus sit Paulus . Heming . Apostle . That , according to his heavenly instruction , we study , and strive to live righteously toward men , soberly in respect of our selves , and of the all-seeing God , godly , or in godly y 1 Pet. 1.15 . conversation , which is ever accompanied with truth and reverence , assiduity z Luk. 1.5.7 . constancie in Gods service . Wherein there is no question to be made , but that hee comprehendeth all the foure a It is warrantable from this place Tit. 2.12 . and that of Saint Iames C. 1.17 that these Cardinals proceed from the H : Sp : comming into the Ethnick , namely through the spirit of illumination , and restraint unto the true beleever through the spirit of sanctification . Cardinals , with whatsoever their branches , together with the three Theologicall .

That which is inferred here of Vertue , either generally , or particularly of any of its parts , as of a good worke , is that it is necessarily to be exercised , and that by the obligation of divine mandate for obedience sake to God , not as meritorious . Who knoweth not , that the obedience of a son to his parents is a thing necessarie , for it is part of the honour he oweth to them , is it therefore a matter of desert and merit ? Vertuous workes make a way b Bona opera sunt via regni , non causa regnandi , Bern. to our salvation , that is conditionally , c Vt conditio sine qua non est aeterna vita , non ut causa propter quam . because without them there can be no true d Gal. 5.6 . faith , nor life e Rom. 8.3 . eternall : but not as the f Rom. 6.23 . cause for which wee obtaine the same , for that is a gratuitall , and g Deus initiorum fidei , & incrementi largitor est , Amb. de vocat . Gent. l. 2. C. 1. free gift in Iesus Christ our Lord ; Which in the purpose of the Apostle implyeth by his sole grace , and his only efficacy of merit . Abrahams justification by workes was seene in the fruites , and effects of his faith , as in shewing his h Iam. 2.21 . obedience in offering up his sonne Isaac upon the altar . Thus proceeds S. Iames his disputation , that it admits not faith to bee solitary : but S. Paul strikes at the roote , admitting no other foundation of our justification , but i Rom. 4.3 . faith only . Both agree in this , that where it is not a dead , but a lively faith , there it is evermore accompanied with no colourable , and counterfeit shewes and shadowes , but with most k Rom. 8.1 . savoury , and sweet l & 5.1 . consequences in substance and truth . Faith it selfe as a Worke doth not justifie , but as an instrument m John 6.29 . Tribuitur opus salutis fidei salutem miseris magis concilianti , quàm operanti Muss . and againe , Fides & Dei , & nostri opus est , Dei sicut scriptura paedagogi , nostrum , sicut pueri , cujus manus à poedagogo ducitur . When salvation is ascribed to faith , Mar. 5.34 . Math. 9.29 . as our Worke , the Scripture teacheth , that this is the Worke of God in us , imparting to every one his portion , Rom. 12.3 Eph. 2 8. Ye are saved through Faith by grace , it is not of your selves : it is the gift of God , not of Workes , lest any man should boast . Hereunto accordeth the exposition of two of the chiefe of the Fathers , fiat voluntas tua sicut in coelo , & in terra , hoc est , sicut in eis qui jam crediderunt , & tanquam coelum sunt , & in eis , qui non credunt , & ob hoc adhuc terra sunt , Cyprian . Wherein he sheweth that it proceedeth from the will of God , that any beleeve : Augustine accords with him , Trahi à patre ad Christum nihil aliud est , quàm donum accipere à patre , quo credat in Christum , August : l. 1. de Praedest . C , 8ᵒ. applying to the beleeving soule the merits of Christ . The Ethnick hath no acquaintance , and the Papist very little with this save only by way of contradiction : as Bellarmine affirming contrary to the n Rom 10.10 . Apostle the braine , o Following Aristot . Eth. lib. 1. C. 13. and understanding only to be the subject , and that carbonarie of Hosius the Cardinall , teaching a confused assent to the Churches voyce , which what it may bee in speciall , need not to be sought .

Howbeit this may seeme to crosse their tenet , ex opere operato for this , and other holy Workes , and disable them from meriting much more , then if they would yeeld them a seate in the heart . For this is a great weakening of the cause to say , that the renewment of the heart and affections , doth nothing conduce thereunto . But though it bee not for merit sake , that wee commend well doing : yet surely manifold is the utilitie that commeth from the practise of a vertuous life . For God is thereby p 1 Pet. 2.12 . Math. 5.16 . glorified , our selves assured of our q 2 Pet. 1.10 . election , and confirmed in our r Hebr. 6.10 19. hope , s 2 Tim. 1.6 . piety stirred up , others moved by our example to an holy conversation , the needy refreshed by our compassion . Well pleasing therefore is it to men , and approved of God . Approved of God , because the fruit of his spirit , and flowing from the truth of faith , which hee evermore much respecteth . Hence ariseth its so ample t Math. 5.12.42 . & 10.25.34 . remuneration in the life to come and in this life u Deut. 5.32 . & 11.9 . length of dayes , food in the time of x Psal. 14.7 . famine , want of no y & 119.165 . & 112 good thing , z Es. 37.36 . protection from enemies , preservation in a Psal. 119. & 121.7 . dangers , deliverance from the b Num. 14.13 . insultation of adversaries , the comfort of Gods c Josh. 3.10 . presence . The practise of vertue in the Gentile , whose person the Lord accepteth not , because hee remaining in infidelity , and unconverted , aimeth not at the honour of God , nor whatsoever performance of his truth , seeketh not an heart freed from the guilt of sinne , nor a conscience sprinckled with the bloud of Christ , and undefiled , is such as is undoubtedly d Eph. 2.12 . & 4.18 . estranged from the life of God , without expectation of a better life , destitute of all promise of a Sauiour to bring him to it . The want of faith only cuts them off for any true reputation thereby , for any acceptation at the hands of God . For without it , it is e Heb. 11.5 . impossible to please him . Did they come unto him without that armour , though otherwise they might seeme well furnished , they should be in no good course to reape any reward : and not seeking after him at all , but after their vanities of idols , seeing nothing dexterously into his wayes , what reliefe may they looke to receive from him ? The Iesuits approving implicite faith , and denying the appropriating of it , denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full perswasion , and sure conscience of reward as necessary to salvation , against the truth of the f Rom. 8.31 . Eph. 3.12 . Col. 2.2 . Scriptures must needs ruinate their building . For their ground-worke thus faileth , that is to say , as built upon the sandie foundation , especially being under supposall and conjecture , and no more of whatsoever their good Workes , which they challenge of right to bee regarded , and by due debt and desert to bee rewarded at the hands of God . This end of vertuous actions to purchase heaven as their owne , and of the heathens to gain immortall fame by them , are both in opposition to the ends thereof proposed in the booke of God . Where our Saviours doctrine is , when wee have done all that wee can wee have done but our duty , and that wee are notwithstanding g Luk. 17.10 . unprofitable servants , who is to be followed therein as an infallible guide , as doth h Basil upon Psal 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Basill the great shewing what in her prime was the judgement of the Greeke Church , everlasting rest proposed to them , that shall lead their lives according to the law of God , not as if a debt were due unto them from the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vertue of their workes , but bestowed upon them that beleeve in the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . favour of God the great giver . The Heathens in their apprehension goe thus farre that men are borne partly for their countrey , partly for their parents and friends , and some have added this also , that partly for the service of God : and therefore for the benefit of these , chiefly for their countrey and friends , they have adventured their lives thereby to attaine immortall fame : but christian philosophie binds to this , that all be done for the honour of God , making his praise the only marke at the which we must , that professe the same , aime at in all our affaires , and what is to bee done for man or nation is to bee performed subordinatly , and so that it may not diminish his glory , and so that it must bee solely for his names sake . That which is intellectuall residing in contemplation , as prudence , saith the l Arist. Ethico . l. 2. c. 1. Ethnick , is procured by learning , that which resteth in manners , and practise by exercise and custome ; which is vntrue . For shall wee say , that he makes no perfect enumeration of efficient causes or may we better maintaine , that hee faileth in the true cause ? For is not God , howsoever Cicero and Seneca imagine it to be derived from our selves , the fountaine of m Iames . 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wisdome , it is not therefore styled the wisdome of the n 1 Cor. 12.8 . Rom. 8.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spirit ; did not o 1 Kings 3.9 . 2 Chr ᵖ 1.10 . Charmah of Chacam sapere . Salomon aske it of God ? Is not courage , and p Psal. 48.29 . & 147.7 1 Sam. 11.6 . fortitude from him ? Doth not the Apostle number q Gal. 5 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperancy among the fruits of the holy Ghost ? Doth not r Psal. 72.1 . Dan. 9.7 . Ier. 9.24 . justice proceed from him ? Is hee not the author , and finisher of every good worke according to s Eph. 2.9 . Phil. 2.13 . & 1. Saint Paul throughout his Epistles ? Is it not our Saviours * Iohn 15.5 . doctrine that without him we can doe nothing ? t Tit. 2.14 . Heb. 13.21 . Which clearely convinceth the Pelagian affirming that by our pure Naturals we may fulfill the law of God , and the Semipelagian , that in our conversion , our free-will parteth stakes with Gods grace , the Schoolemen likewise workes of congruity to deserve grace , free-will to cooperate , with it contrary to the Scripure , his mercy shall u Psal. 59 10. prevent me , and his mercy shall x Psal. 23.8 . follow me ; Nolentem y Aug. Enchir. ad Laur. C. 32. praevenit ut velit , volentem subsequitur ne frustra velit : hee prevents the unwilling to make him willing , he followes the willing lest hee should be willing in vaine .