The blacke devil or the apostate Together with the wolfe worrying the lambes. And the spiritual navigator, bound for the Holy Land. In three sermons. By Thomas Adams.

LYCANTHROPY. OR THE WOLFE Worrying The LAMBES.

Luke 10. 3.

Behold, I send you forth as Lambes among Wolues.

THE Great Bishop of our soules beeing now at the Ordination of his Mini∣sters; hauing first instructed them in via Domini, doth heere discipline them in vita Discipuli: and pre-armes them to that entertainment, which the Samaritans of the world are likely to giue all those, whose faces looke toward Ierusalem. Math. 10. ver. 22. You shall bee hated of all men for my names sake. If they had but some opposers, there were some comfort; then it is probable that the rest would helpe: nay, All. Yet if they were but indifferently affected toward

vs, and would neyther defend nor offend. but re∣signe vs vp to our selues: nay, they shall oppose, they will Hate: your persecutors shalbe in euery Citty, not few but many, not neuters but maligners. If there were many and not haters, then as it is in the Prouerbe, The more the merrier: if haters and not many, then the fewer the better cheare: but they are for nature persecutors; for number many mē, most men, innumerable, all men. But we are here praemo∣niti, and therefore should be praemuniti: neyther need we grudge to suffer in measure for Him, that hath suffered beyond measure for vs. VVhatsoeuer we endure for his names sake, the patience and pas∣sion of others hath matched it: but His greefe for vs could not be fitted with a Sicut in all the world.

But I would not, like a carelesse Porter, keepe you without dores, til you had lost your stomacks. There is some cheare coming, and I will now vn∣locke the gates of my Text, to let you in to it. The words containe the Deputation to an Office. Behold, I send you forth as Lambes among Wolues. Conside∣rable in the

Deputation are a

Commission, where∣in obserue the

• ...Sender: Christ.
• Sent: the Apostles.
• Sending; or warrant.

Commixtion, which consists in a

• Prescription, what they should be that are sent, Lambes.
• Description, what they are, among whom sent, Wolues.

This is the Tree, and the branches: shall wee now steppe forward to gather and taste the fruite? But stay. Here is a Gardiner must first be spoke with: one that stands in the very entrance of my Text; for some purpose sure. Behold.

Behold, is like Iohn Baptist, in holy writte, euer∣more the vant-currer of some excellent thing. Pon∣tan: compares it to the sounding of a Trumpet, be∣fore some great Proclamation. It is like the hand in the margine of a booke, pointing to some remark∣able thing, and of great succeeding consequence. It is a Direct, a Reference, a dash of the Holy-Ghosts penne; seldome vsed repletiuely: but to impart & import some speciall note, worthy our deeper, and more serious obseruation. It is like the ringing of the great Bell, before the Sermon of some famous Preacher; & bids vs here, as a monitor, keep silence, to heare what the Eternall VVord speaketh vnto vs. In a word, it is but a word, and yet the Epitome of that whole sentence. Let him that hath eares to heare,

heare: let him that hath eyes to see, Behold.

Thi•…•… was our Sauiour Christs Sermon ad Clerum; whose Pulpit is now in Heauen: and sends vs to preach on his preachings, to paraphrase his Le∣ctures, and no more but to deliuer that to you, which he hath dictated to vs. Your attention is therefore charged in this Behold. Open your eares, those organical conduits of discipline: nay, your hearts are liable, and therefore should bee pliable to this charge. Keepe then patience in your minds, attention in your eares, meditation in your hearts, practise in your liues. Behold.

Behold what? S. Mathew recites this Deputation, together with a Direction. Behold, I send you forth as * 1.1 Lambes in the middest of Wolues: be ye therefore wise as Serpents, and harme-lesse as Doues. Where Christ doth not onely conferre a Charge, but inferre a Carriage. The former is Institutio viae, the other Instructio vitae. I send: Be you, &c. The Deputation or designing their office, shall onely limit my speech, and your attention for this time. This Current parts it selfe into two rivulets, a Commission, a Com∣mixtion. The Missure, I send you: the Mixture, as Lambes among wolues. Euery Commission, consists on necessity, besides the meere act, of at least two persons, the Sender, the Sent.

In the Sender, may be consider'd his Greatnesse, his Goodnesse. His Greatnesse that he can send: his goodnes, that he wil send, for the benefit of his church

1. His Greatnesse. The Sender is greater then the person Sent: as Paul saide in a shallower inequality of Melchisedech & Abraham, being both men. Heb. 7

Without al contradiction, the lesse is blessed of the grea∣ter. * 1.2 Here the Sender is God and man: a King, the King; of pure, absolute, and independant authori∣ty: a reall Prince, a royall Prince. Reall in his right, in his might: Royall in his affects and effects: hee purposeth, and disposeth good to his Church. Ty∣rants are the Kings of slaues: liberall Princes are the Kings of men: Christ is the King of Kings: here dispatching his Legates on an Ambassage to the world. This his Greatnesse.

2. His Goodnesse: he that is King doth send to his subiects, abiects; or rather to rebels, to make them subiects: with a pardon of all their treasons, ready signed and sea'ld to their accepting hands. Ephes. 4. 8. When he had led captiuity captiue, he gaue gifts vnto men. When hee had ledde captiuity captiue; there's his Greatnes: he gaue gifts vnto men; there's his Goodnesse. By the former he is mirificans: mi∣tificans by the latter. Behold; he must send to vs: we knew not, desired not accesse to him. He is the way, the truth, the life: and therefore sends out these as describers of the way, dispensers of the truth, cō∣ductors to the life. If the way had not found vs, wee should neuer haue found the way. Here then is his Goodnesse; though a King, yet hee preacheth him∣selfe, and sends Preachers. As was Solomon, his type; both a King ouer Israel, and a Preacher to Israel. Time was; Christ refused to be a King, denyed to be a Iudge, but vouchsafed to be a Preacher. VVith∣out this sweet dignation to vs, we shold neuer haue ascended to him, nec opibus, nec operibus, nec opera: neyther by our wealth, nor by our worth, nor by

our wils, nor by our workes, nor by our wits, nor by our worship. Thus for the Sender.

In a Messenger sent

Is required Celerity, Sincerity, Constancy. That he be speedy, that he be heedy: and (as wee say) that he be deedy; hold out till his Embassage be ended, and till he that sent him send after him a reuocati∣on. Celerity without discretion is like wings without eyes: discretion without celerity like eyes without wings: both without constancy are like seete & eyes without a heart.

1. For their Speedinesse. Before they are sent, they should not runne at all: after they are sent, they cannot runne too fast. VVe may say of these Mes∣sengers, as it was prouerb'd of the Lacedemonian•…•… Turpe est cuilibet fugere, Laconi etiam deliberasse. Go•…•… grant, all our consciences may witnesse with our selues, what Paul speakes of his vnretarded executi∣on * 1.3 of Christs message. VVhen it pleased God to send me to preach his Sonne among the heathen, immediatly I conferred not with flesh and blood. To adiure their posting alacrity to this businesse, the Apostles were charged to salut no man by the way: much lesse shold the burying our dead friends, or taking leaue of our liuing friends, procrastinate our course. Prou. 10. * 1.4 26. As vineger to the teeth, and as smoake to the eyes, so is a sluggard to them that send him. Esay 40. 31. But * 1.5 they that wait vpon the Lord, shall renew their strength: they shall mount vp with wings as Eagles: they shall run and not be weary, they shall walk & not faint. It is so, or it should be so: our diligence should tread vpon

the heeles of our calling for haste; and we should make vse of the first handsell of time. In limine of∣fendisse ominosum, odiosum. To stumble at the thres∣hold, is a bad heed, and a worse signe.

2. It is not enough to be speedfull; we must al∣so be discreet and faithfull. The messenger must do the Senders businesse, not his owne. Celerity layes the raynes on our neckes: discretion is the curbe of the bridle. There are that runne too fast; Qui trans mare currunt. As Cyprian writes of some Schisma∣tickes, that had put to sea for Rome; quasi veritas * 1.6 post eos nauigare non possit. This is called by Saint August. Cursus celerrimus praeter viam. The foure Cherubins. Ezek. 1. 7. had pedes rectos, straight feete: and the feete of Ministers, if they be beautifull, take * 1.7 straite steps. Sunt opera quae videntur bona, et non sunt: quia non referuntur ad illum finem, ex quo bona sunt. * 1.8 Indeed Intentio facit bonum opus; but then fides diri∣git intentionē, saith the same father. It is not enough that conscience must leade vs, but truth must leade our conscience. Non est rectum, quod non est a Deo directum. He that commands vs agere, commands vs hoc agere: non aliud, sed illud. With God, aduerbs shall haue better thankes then nownes.

Both good and well, must in our actions meete. Wicked is not much worse then vndiscreete.

Saies a moderne Poet. He that hath a nimble foote and a false heart, runnes himselfe out of breath, ere he remembers his errand. Fidelity is requisite in a Messenger.

Non boue mactato coelestia Numina gaudent; Sed, quae praestanda est, et sine teste, fide. * 1.9

3. It is not yet enough to go speedfully, and heed∣fully; except also deedfully, with a constant holding out. Though soone enough, and fast enough, it is not well enough, except farre enough. Lauda naui∣gantem, cum peruenerit ad portum. Paul must fight out his battell with victory: finish his race with win∣ning the prize: and keepe the faith, though he beare about in his body the markes of the Lord Iesus. And * 1.10 then there is layde vp for him a crowne of righteousnes, which the Lord the righteous Iudge shal giue him at the last day: and not to him onely, but to them also that loue his appearing. Inueniat mittens missum iudicabun∣dus praedicantem.

Some begin hotely, and keepe the Pulpits warme at first, barking loud against dumb dogs; thundring out, Let him that labors not, not eat: forbidding pro∣motion without deuotion. On a suddaine, these sons of thunder are as mute as fishes. What's the mat∣ter? Now from their owne lippes, they should haue no promotion. Oh Sir; they haue the promo∣tion already. You may perceiue, the fish is caught by their hanging aside their nets. Perhaps in a Ca∣thedrall Church, to a refin'd audience, some Epis∣copall command may deliuer him of Elephanti par∣tum, a childe of two yeares breeding•…•… one whereof is spent in the conception, another in fashioning the members; and yet a meere Embrion when it is borne. Oh fauour them. Rarae fumant faelicibus arae. Their beginning was goldē, like that Monarchs drea med Image; but their conclusion is dirty, they ende in clay; leauing the word, & cleauing to the world. It were good for the church, & not amisse for thēselues

if their gaines might be decreased with their pains. But if a restraint of Pluralities, or a diminution and abatement of their demeanes, should be imposed, how would they complaine! Let them complaine; and be answered as certaine Monkes in VVinchester were: who complaining to King Henry the 2. that their Bishop had taken away three of their Dishes, and left them but ten: the King replyed, That the Bishop should do well to take away the tenne, and leaue them but three. As they haue crimen imma∣ne, and nomen inane, so let them haue mercedem te∣nuem, a slender recompence. Inertes should bee iustly inopes: especially cum valuerunt, et non volue∣runt praedicare. Is this all? No: but as the tree fals, so it lyes. If Christ finde them at last loyterers, he will set them to worke for euer in torments.

You haue heard the Persons designing, and de∣signed: the Designation followes; which giues thē, 1. Their VVarrant. 2. Their Qualification.

1. Christ seales them a warrant in his word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I send you. It is not Humanum inuen∣tum, but Diuinum Institutum: authorised vnder the Broad-seale of heauen, in the power of the second Person of that State-royall. He sayes not, I wil pray * 1.11 to my Father to send you, but I send you. For All pow∣er is giuen to me in heauen, and in earth. They come not then, without their commission; as those, Ier. 23. 21. I haue not sent these Prophets, yet they ranne: I haue not spoken to them, yet they prophesied. Would * 1.12 you haue a Minister? Seeke to the Nurseries of Christian learning, the Vniuersities: there you shall haue them furnish'd with excellent parts and artes.

Is it enough to haue learning? No, the man of God must also be holy. Say, he be well learn'd, and wel liu'd, may he instantly climbe vp into the Pulpit & preach? No; he must first haue an inward commissi∣on from heauen, and an outward Ordination on earth by imposition of hands. You may see their war∣rant.

2. Their Qualification is inseparable to their mis∣sure. Christ not onely speakes, but workes effectu∣ally in them, and giues them a Fieri faciam, how vn∣apt and vnable soeuer they were before. So Math. 4 Ego faciam vos piscatores hominum. You made your selues Fishermen, I will make you Fishers of men. He * 1.13 doth not in these dayes so enthusiastically inspire men: but sets them first to be Cesternes in the Vni∣uersity, before they be Conduits in the Countrey. Before they can minister a word in time, there must * 1.14 be a time to haue it ministred to them. Ere their wordes be like apples of gold, with pictures of siluer; * 1.15 they must bee refin'd in some Academicall fornace, and by much study haue this picture and impressi∣on of wisedome set on them.

Neither were these Apostles dismissed out of * 1.16 Christs Colledge, till they were made fitte to teach. Christ, that set them vp as Lights, & bad them shine, made them shine; and not as Ardens speakes of some since their daies, that are fumantes, magis quā * 1.17 flammantes. Both our Torches, life and learning must burne brightly. It is for the Papists to build vp a B•…•…ocke-house of Ignorance; and to set dunces ouer fooles; for so the Iesuites call their Seculars; that they may both fall into the ditch. It was a rule with

them, the very Epitome of their Canons in that point.

Qui bene Can, Con, le, poterit bene Presbiter esse. And yet me thinkes, they should be more circum∣spect in their choyce: for they seeme to magnifie it beyond vs, and make it a Sacrament, calling it the Sacrament of Order. O what you not why? they thinke the Sacraments conferre grace, and let him be a deuill before; the Imposition of handes shall make him holy enough.

Wee haue examined their Commission, let vs now consider their Commixtion. As Lambs among Wolues. Alas! it goes harsh, when these two natures meet. It must be miraculous, if one of them come not short home. Yet I finde it prophesied of the daies of the Gospell. The Wolfe and the Lambe shall feede together. Indeed when Wolues become Lambs, * 1.18 of which supernaturall effect these Lambs are sent forth as instrumentall causes; this peace may be ful∣filled. But Wolues, whiles they are Wolues, will not let the Lambs liue in quiet. In this mixture, there is a Prescription, a Description. What we must be that are sent; what they are amongst whome sent.

The duty of our natures, and nature of our du∣ties is exemplified in this word, Lambes. Not that there should bee a Metamorphosis or transformati∣on of vs into that kinde of beastes, literally. But as Lambes. As is sometimes a note of Quality, som∣times of equality, here it is only similitudinary. As Lambes, as Doues, &c. Neither is this enioyned like∣nesse catholike, but partiall: we must not be in eue∣ry respect, as Lambes: but it must be taken in a limi∣ted

and qualified sense.

Lambes! Let vs obserue here, Quam ob rem, Quainre. 1. Wherefore. 2. VVherein, wee must bee Lambes.

1. VVherefore. Good reason: he that sends thē forth was a Lambe. Iohn 1. Behold the Lambe of God that taketh away the sinnes of the worlde. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the * 1.19 Lambe, that Lambe of God, euen from his owne bo∣some: taking away the sinne of the world. Other Le∣uiticall Lambes tooke away sinne typically; this real∣ly. They were slaine for the sins of the Iewes, this of all the world. There is tacita antithesis in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ was a Lambe, (that we may take with vs our Precedent) especially in three respects. Of his In∣nocency, Patience, Profite.

1. For his Innocency, Ioh. 8. VVhich of you can con∣uince * 1.20 me of sinne? You may reproue, can you dis∣proue? The world traduced him for a blasphemer, a Samaritan, a Sorcerer, an enemy to Caesar, a boone companion: so easie is it to auile, and reuile, so hard to conuince. The Church sweetly and tru∣ly commends him. Cant. 5, 10. My beloued is white and ruddy, the cheefest among tenne thousand. Candi∣dus * 1.21 sanctitate, rubicundus passione. He was white of himselfe; made redde by the wounds of his ene∣mies. It was not praise enough for him, that hee was (as it is said of Dauid) Ore rubicundo, of a ruddy colour: vnlesse this redde had beene first grounded on white. His passion had lost the vertue of me∣rite, had he not beene innocent. But he was Agnus ille immaculatus. 1. Pet. 1. 19. A lambe, that lambe * 1.22 without blemish, without spot.

A Sunne without a mote, a rose without a canker, a cleare heauen without any cloud.

2. For his Patience. Esay 53. He was oppressed, he was afflicted, yet hee opened not his mouth: hee is * 1.23 brought as a Lambe to the slaughter; and as a sheep be∣fore the shearer is dumbe, so openeth he not his mouth. First, the shearers fleece him, and then the butchers kill him, yet he opens not his mouth: to wit, against them, but for them. Father forgiue them, they know not what they doe. He wrote that in the dust, which many engraue in brasse and marble; wrongs. Be∣hold, the King of heauen is factus in terris, & frac∣tus in terris: yet calls not fire from heauen to con∣sume his enemies: but quencheth that fire with his owne blood by them shedde; which they in shed∣ding it had kindled against themselues. It is pro∣bable, that some of the agents in his death, were sa∣ued by his death. O strange inuersion, wrought by mercy; that Iniusti in homicidio, should be made Iusti per homicidium; and that the bloud, which was scarce washed from their guilty hands, should now whiten their consciences. Like that impostum'd Souldior; the blow that was thought to haue kill'd him, cur'd him.

3. For his Profite. He was profitable in his fleece, profitable in his flesh, profitable in his blood, in his life, in his death, and after death eternally profita∣ble.

1. His Flesh is meat indeed; though non dentis, sedmentis. Our fathers did eate Manna, which was the food of Angels, as it were; and yet dyed cor∣porally: * 1.24 but whosoeuer eate the God of Angels

spiritually, shall not dye eternally.

2. His fleece good. We were cold, and naked. Is this all? Nay, and polluted too. The fleece of his imputed Righteousnes, keeps vs warme, cloaths our nakednesse, hides our vncleannesse. Hence the Prophet calls him, The Lord our righteousnesse. Ours not inherent, but imputatiue. 2. Cor. 5. 21. VVe are made no otherwise the righteousnesse of God in him, then he was made sinne for vs: which was onely by imputation. So Luther, Christiana sanctitas non est actiua, sed passiua sanctitas: extra nos est iustitia nostra, non in nobis.

3. His bloud excellent, and of most transcendent vertue; whether lauando, or leuando: we were macu∣lati, et mactati: speckled with corruptions, dead in sinnes. Not onely as the Remists say, Diseased: but as Paul saith, Deceased: Ephe. 2, 1. Dead in sinnes and trespasses. His bloud hath recouered our life, our health; and washed vs as white, as the snow i•…•… Salmon. Thus he is in euery respect profitable to vs; more then we could eyther expetere, or expectare; deserue, or desire. Satan is against vs: behold Christ is with vs; and wee ouercome him by the bloud of the * 1.25 Lambe.

Now, is Christ a Lambe? then must you be sicut agni, as Lambes. Christ is the principall and truest exemplar; a generall rule without exception. Imi∣tation doth soonest come, and best become Chil∣dren and Schollers. VVe are Children. Math. 5. * 1.26 Loue your enemies, &c. That ye may be the children of your Father which is in heauen. VVe are Seruants to * 1.27 Christ. Io. 13. Ye cal me Maister, & Lord, & ye say wel:

for so I am. Though we cannot tread in his steppes, we must walke in his path. As Virgil of Ascanius, sonne to Aeneas. Sequitur{que} patrem non passibus aequis. Now our imitation is confined (not to his miracles, but) to his moralls.

It is fitte the Disciple should follow his Maister. Math. 16. If any man will come after me, let him de∣ny * 1.28 himselfe, and take vp his crosse, & follow me. Some follow him, as Peter, a farre off. Some goe cheeke by iowle with him, as the Papists; confounding their owne merits with his, and therein themselues. Some out-runne Christ, as Iames and Iohn. Luke 9. 54. in a preproperous, preposterous zeale; as hot as Mount Hecla. Let vs follow him close, but in meekenesse. Vis capere celsitudinem Dei? cape prius * 1.29 humilitatem Dei. We must be Lambes according∣ly; and that in

1. Patience. VVe must take vp Christs crosse, when we become his Schollers. Not onely beare it, but take it vp. Tollere and Ferre differ. An Asse beares, man takes vp. There is a threefold crosse: Innocent, perient, penitent. Christ bore the first: the perishing theefe the second: the repentant; and wee all must beare the last. The lambe, whether he bee shorne or slaine, is dumbe to complaints.

VVe blesse God, that we are well freed from the Boners and butchers of these lambes: but wee haue still fleecers enough, too many; that loue to see Learning follow Homer with a staffe and a wallet. This we must expect: Christ sends vs not as wolues among wolues, or Shepheards among wolues, or sheepe about wolues; but as lambes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the * 1.30

middest of wolues; as S. Mathew hath it. If they can∣not deuoure our flesh, they will plucke our fleeces; leaue vs nothing but the tag-locks, poore vicaredge tythes: whiles themselues and their children are kept warme in our wooll, the Parsonage. Nay, and they would clippe off the tag-locks too; rauen vp the vicaredges, if the lawe would but allow them a paire of sheares. Euery Gentleman thinkes the Priest meane; but the Priests meanes hath made many a Gentleman.

VVell, he had need be a lambe that liues among such wolues. But as Doctor Luther was wont to say. Mitte mundum vadere sicut vadit, nam vult vadere sicut vadit. Merry Latine, but resolute Patience. Let the world go as it doth, for it will go as it doth. Let vs comfort our selues, as our Iewell did his friends in banishment. Haec non durabunt aetatem. This world will not last euer.

He that enters this holy Calling, must be con∣tent, as Paul, to dye daily. 1. Cor. 15. 31. To preach the Gospell boldly, is to pull the world about our eares; and to coniure vp the furies of hell against vs. But

Frangit, et attollit vires in milite causa,

Yet Patience is the best gamester; for it winneth, * 1.31 when it looseth. Hee had neede bee a Iob, that liues among the Sabeans & Chaldeans of our times. Are you disparaged? suffer. Are you despised? suffer. Are you impouerished? suffer. This same Bulapathū is the best hearb in the garden, the hearb Patience. It shall amase them, after all wrongs, to see your foreheads smoothe, countenances milde,

lippes silent, and your habites vn-moued. The Wolfe in the Fable (oh that it were but a fable) when hee sees the Lambe drinking at the poole, comes blun∣dring into the water and troubles it: then quarrels with the Lambe. Quare turbasti aquam? VVhy hast thou troubled the water?

Sic nocet innocuo nocuus, causam{que} nocendi Quaerit. So Ahab the wolfe told Elias the lambe, that he trou∣bled Israel. As it is truely reported; the Papists would haue laide the Gunpowder-treason on the Puritaines; if it had beene effected. Hebr. 10. Ye * 1.32 haue need of patience; that after ye haue done the will of God, ye might receiue the promise. But I feare, I haue incited your impatience, by standing. so long vpon patience.

2. Time and your expectation call me to the In∣nocency of these Lambes. It is not enough for them to suffer wrongs: but they must offer none. For he that doth iniury, may well receiue it. To looke for good, and do bad, is against the law of Retaile. Dy∣onisius * 1.33 of Syracusa being banish'd, came to Theo∣dores Court a supplyant; where not presently ad∣mitted, hee turned to his Companion with these words. Perhaps I did the like, when I was in the like dignity. VVhen thou receiuest iniury, remem∣ber what thou hast giuen.

It is no wonder, if those lambes be stricken, that strike. He that will be an agent in wrongs, must be a patient. How strange, and vnproper a speech is this; a contentious lambe, a troublesome Minister! How learned soeuer such men may seeme, they are indeed illiterate. They are bad writers that haue

not learnd to ioyne: simple Grammarians, that haue not their Concords. It is obserued of Lambes; that Caetera animalia armauit natura, solum agnum dimisit inermem. Other liuing creatures Nature hath armed; but the lambe she sent into the world naked and vn∣armed: giuing it neyther offensiue nor defensiue weapons. The Dog hath teeth to bite: the Horse hoofes to trample: the Beare nayles to teare: the Oxe hornes to dash: the Lyon pawes and iawes to deuoure: The Bore hath his tush: the Elephant his snowt: the Hinde and Hare haue swift feete, to saue themselues by flight. Onely the Lambe hath no meanes, eyther to helpe it selfe, or to hurt others.

Neyther is this our Innocency onely to be con∣sider'd, in respect immediately of man, or of iniu∣ries directed to him. But these Lambes must bee innocent, in regard of God, in regard of their Cal∣ling. The Priest in his brest-plate must not onely haue Vrim which is Science; but Thummim which is Conscience. VVe haue manifold weaknesse; we must not haue manifest wickednesse. Though wee bee not in Facto, we must be in Fieri: and not then to begin, when we should be onwards halfe our iour∣ney. Theodore required, that the Schoole-maisters for his children should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as wel as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Christs Apostles were not onely Depurati, but Depurati. Ioh. 13. If I wash thee not, thou hast no part with me. Bis peccat, qui peccat exemplo. Vncleansed * 1.34 Ministers are like Bilha and Zilpha, Iacobs maides; that being bound themselues, brought forth chil∣dren that were free. Such Church-men are like the Pinacles on some Battlements; that point vpward

to heauen, but poyse downeward to their Center.

The best Schooleman said, that Magistrates and Ministers, when they sinne, do Peccare in quid essen∣tialiter: all others but in quale accidentaliter. To smoake with the Indian, quarrell with the French∣man, court a Lady with the Venetian, plot villany with the Italian, be proud with the Spaniard, cogge with a Iew, insult with a Turke, drinke downe a Dutchman, and tell lyes with the Deuill—for a wa∣ger: are workes for wolues, not for lambes. To con∣clude; as we haue Deputation, we should haue Re∣putation: and because called to be lambes, behaue our selues in Innocence.

3. Our Patience and Innocency make vs not complet lambes, without our Profitablenes. Malum ferimus, malum non offerimus, bonum proferimus. VVe of∣fer no euill, we suffer euill, we returne good. It is not enough to suffer wrongs, but we must do none. It is not enough to do no wrong, but we must doe good for wrong. Bonum pro malo reddere Christi∣anum est. Euery thing in a lambe is good and vse∣full. * 1.35 His fell good, his fleece good, his flesh good: immo et viscera et exorementa commoda sunt. The lambes of God, the Ministers of the Gospell, must vniuersally abound with benefits.

1. To some this lambe giues his fleece: hee cloathes the naked; and keepes the sicke and poore warme in his wooll. He sees not a lambe of Christ stripp'd by pouerty; but he lends him one locke, to hide his nakednesse.

Sic vos, non vobis, vellera fertis oues.

2. He is no niggard of his flesh. Part of his meate

and drinke, and such refections as God hath sent him, he willingly giues. The Lamb is not coue∣tous. If I haue food and rayment, saith S. Paul, I haue learned to be content. Couetousnes becomes a lamb, worse then rapine a wolfe. Iude makes it the marke of false teachers to feed themselues: and Ieremy saith, * 1.36 the winde shall feed them; nay feed on them, & eate * 1.37 them vp. Saith Gregor. Considerate, quid de gregi∣bus agatur, quando lupi sunt pastores! What shal be∣come * 1.38 of the Lambes, vnder the tuition of Wolues!

3. Yea, euen the bloud of these lambes is profita∣ble: which they grudge not to giue for the glory of God, and benefit of the Church, when a iust cause hath called for it. We know that the bloud of Mar∣tyrs, was milke which nourished the Primitiue In∣fancy of the Church, & Gods tythe hath bin paide in the liues of his seruants. Euery drop of bloud so spilt hath bin like a grain sowne in mature ground, and brought forth a plenteous haruest of beleeuers. Well may that lambe of God, that hath begotte the Church by his bloud on the Crosse: & stil nourisheth her with the same bloud in the Sacramēt: deseruingly require this Circuncision and tribute of bloud, at the hands of his lambes. The Iewes sacrificed their beasts to God: we equal them in sacrificing our concupis∣cences and beastly lusts. But we far exceed those ty∣picke times, whē we immolate our soules & bodies to God. What confirmation of faith, where it was weak: what inkindling of zeal, wher it was not; hath been thus effected, the deuout acknowledgment of many, non obiter, but ex professo hath demonstrated.

Innumerable are the benefits redounding to you

by these Lambes. They are eyes to the blinde, and feete to the lame; nurses to infants, and feeders of stronger Christians. They lend their eyes to those that cannot see: their feete to those that cannot go: speake comfortable things to the troubled heart; and enforme others in the higher mysteries of sal∣uation. If you truely prized, and duely praised the profites arising to you by them; you would not, as most do, more esteeme a rotten sheep, then a sound Minister.

But I forget my selfe; as if I were so delighted with these Lambes, that I knew not how to leaue them. Especially (blame me not, if I be) loth to come among the wolues: whereupon, by the next point of my Text, and last I purpose now to handle, I am enforced to venture. Of the Wolfe I must speak: but I hope it cannot bee said, lupus in fabula: there are any such present to heare me.

This is the Description of those, among whom the Lambes are sent. There is a naturall antipathy of these, one against another; euer since God put emnity, an irreconcilable hatred and contrariety, betweene the seed of the Woman and of the Serpent. I haue read, that a string made of Wolues guts, put amongst a knotte of strings made of the guttes of sheepe, corrupts and spoiles them all. A strange secret in nature: and may serue to insinuate the ma∣lice of these Lycanthropi against Lambes: that they do not onely persecute them liuing, but euen infest them dead.

No maruell then, if the lambes care not greatly for the company of wolues. For if one scabbed

sheepe infect the whole flocke for morality: what will one wolfe doe among the lambes for mortality! Therefore so farre as we may, let vs flye the society of wolues. VVith the mercifull thou shalt shew thy selfe * 1.39 mercifull, &c. Therefore with the Poet; flye wic∣ked company, et te melioribus offer. But how can this be, when we are sent as Lambes in medio lupo∣rum? The lambe would not willingly be alone: yet is farre better when solitary, then in woluish society. Plutarch speakes of certaine Law-giuers, that wold haue their Priests abstaine from Goats: a luxurious beast, and making men by contact obnoxious to E∣pilepsie. (As the Iewes were commanded in Leuiti∣cus, to abstaine from vncleane things.) Though we cannot escape the company of wolues: let vs abhor * 1.40 all participation of their vices.

The holy word of God, who can giue most congruous names to natures, often compares the wicked to brute and sauage creatures. God doth not onely send reasonable man, to learne wisedome of the vnreasonable beast. So he school'd Israel by the Oxe, Balaam by his Asse; and Solomon sends the Sluggard to the Pismire. For it is certaine, that many beasts exceed man in diuers naturall facul∣ties: as the dog in smelling, Hart in hearing, Ape in tasting, &c. But he matcheth degenerate man with beasts of the most notorious turpitudes.

The proud enemies of the Church are called Ly∣ons. Psal. 58. Breake out the great teeth of the young * 1.41 Lyons, O Lord. Wilde Boares. Psal. 80. The Boare out of the wood doth waste it: and the wilde beast of the field deuoures it. Buls. Psal. 22. Many buls haue com∣passed * 1.42

me: strong Buls of Bashan haue beset me round. And in the same Psalme; Vnicornes. The Bull hath 2. hornes, the Vnicorne one. The roaring Bull, (I had almost said the roaring Boy) the swaggering Ruffi∣an hath two hornes; Ishmaels tongue, and Esau's hand: with one horne wounding our bodies and estates, with the other our good names. The Vni∣corne, that's the Hypocrite, the fowle-brested, fayre crested, factious Puritaine hath but one horne: but therewith he doth no smal mischiefe. This Vnicornes horne might bee very good, if it were out of his head: but so long as it is there, it hurts rather.

Dauid, Psal. 32. compares refractary men to hor∣ses * 1.43 and mules; which haue no vnderstanding: whose mouth must be held in with bitte and bridle, lest they come neere vnto thee. The Mule, if you heed not, will take his rider in his teeth, and lay him in the manger. And the Horse, when hee hath cast his loade, giues him a kind farewel with his heeles. Ex∣perience iustifieth this truth amongst vs: for many of our Parishioners are so full of Iadish qualities, that the poore Minister can hardly keepe his sad∣dle.

Sometimes we haue the wicked likened to fowles There is the Peacocke, the proud man, stretching out his painted and gawdy wings. The desperate Cock, the contentious, that fights without any quarrell. The house-bird, the Sparrow, the Embleme of an incontinent and hote adulterer. The Lap-wing, the Hypocrite; that cryes, here t'is, here t'is: here's holi∣nesse: when he builds his nest on the ground; is earthly minded; and runnes away with the shell on

his head; as if he were perfect, when he is not be∣gunne. There is the Owle, the night-bird, the Ie∣suited Seminary; that sculkes all day in a hollow tree, in some Popish vault; and at euen howtes his masses, and skreeks downefall and ruine to King, Church, and Common-wealth. There is the Batte, the Neuter; that hath both wings and teeth, and is both a bird and a beast; of any religion, of no re∣ligion. There is the Cormorant, the Corne-vo∣rant; the Mire-drumble, the Couetous: that are euer rooting and rotting their hearts in the mire of this world. There is also the vulture, that followes armies to prey vpon dead corpses: the vsurer that waites on Prodigalls, to deuoure their decaying fortunes. Some haue in them the pernicious na∣ture of all these foule fowles.

VVe may say of a wicked man, as their Schoole∣glosse saith of their Soule-Priests. Malus Presbiter aequiparatur Coruo, in nigredine vitiorum, in rauce∣dine vocis, in voracitate oblationum mortuorum, in foetore spiritus, in garrulitate, et in furto. Such a man is resembled to a Rauen; in the blacknesse of his vi∣ces, in the hoarcenesse of his voyce, in his insatia∣ble voracity, in his stench of breath, in his tatling garrulity, and in theft.

VVee finde the wicked otherwhiles compared to Dogs. Psal. 22. Dogs haue compassed me. And ver. 20. Deliuer my soule from the sword, and my darling from * 1.44 the power of the Dog. And Psal. 59. They returne at E∣uening: they make a noyse like a Dog, & go round about * 1.45 the City. Saith Paul, Philip. 3. Beware of Dogs, &c. eyther grinning in malice, or barking with repro∣ches, * 1.46

or biting with mischiefe.

There is the great Mastiffe, the vsurer; that worryeth all the lambes in a Country. The Bloud∣hound, the malicious Murderer, that kills any man which angers him; relying on a friend in the Court for pardon. There is the nimble Beagle, the cun∣ning Persecutor; that hath alwayes the innocent in the winde. The proud Gray-hound, the gay Gal∣lant, that out-runnes all moderation. The fawning Spaniell, the flattering Sycophant, that hath onely learn'd to fetch and carry; to spring the Couey of his maisters lusts, and to arride, and deride him. You haue also Setters, Quicke-setters I should say, that vndoe the Countrey by making Commons seue∣rall. You haue your trencher-dogs, lazie Seruitors, that do nothing, but eate, drinke, play, and sleepe. There be Tumblers too, luxurious Scortators, and their infectious harlots. Some haue yard-dogs, chur∣lish Porters, to keepe the poore away from their gates. And there be bawling Curres, rurall igno∣rants, that blaspheme all godlines vnder the name of Puritanisme.

To come home, there bee wolues euery where in abundance. I doe not meane literally those, whō the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: whereof I haue read in diuers stories. And more authentically reported by Doctor Ioseph Hall, in his short Epistolicall dis∣course of his Trauels, to abound in Ardenna; called by the Inhabitants Lougarous; in English, VVitch∣wolues; witches that had put on the forme of those cruell beasts. Aristotle in his second booke of the nature of beasts, saith that in India is a wolfe, that

hath 3. rowes of teeth aboue, hath feet like a Lyon, face like a man, and the tayle of a Scorpion: his voice like a mans voice, and shrill as a Trumpet: and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as these wolues are.

But mysticall wolues: rauenous in the formes of men: hauing a greater similitude to wolues in the disposition of their minds, then dissimilitude in the composition of their bodies. The wicked haue ma∣ny resemblances to wolues. Desire of breuity shall reduce them to foure. Sterrillity, ferocity, voracity, subtlety.

1. For Sterrillity. The wolfe is not very fertile in producing the one kind: (if lesse, better.) But vt∣terly vnprofitable in any good thing redounding from him. The horse carrieth his Maister, the oxe is strong to draw the plough, the sheepe giues vs wooll for warmth, and flesh for nourishment, the Cowes vdder drops milke into our pailes. The Ele∣phant hath vertue in his tooth, the Vnicorne in his horne, the Ciuet-cat in her sent, the Goate in his blood, the Beuer in his genitals. The dogge hath his seruice, and the catte keepes away vermine: not the ape, but makes some sport; and the very poyson of serpents is by art made medicinall. For hyde, or haire, or horne, or hoofe, or blood, or flesh, most beasts yeeld some profite; but the wolfe is good for nothing.

A fitte Embleme of a wicked man; that is vni∣uersally euill whiles he liues: and not often doth so much good as a hogge when he dyes. Onely death hath bound him to the good forbearance, and re∣straines him from doing any further mischiefe. Per∣haps

he may giue away some fragments in his Te∣stament: but he parts with it in his will, against his will: and it is but a part, whereas Iudas returned al, yet went to hell. The wolfe liuing is like Rumney Marsh. Hyeme malus, aestate molestus, nunquam bonus. * 1.47 Tide and time, morning and euening, winter and summer, neuer good. Thus euery way is this wolfe infructuous.

2. For Ferocity. The wolfe is sauage and cruell; and loues to licke his owne lippes, when they reeke with the luke-warme goare of the lambes. There is no such complacency to the wicked, as the wrea∣king their malicious teenes on the good. If they cannot reach with their clawes, they vomite out fire, or at least smoke. Omnis malitia cructat fumum. * 1.48 The tongue of such a wolfe is often like a warre-ar∣row, which doubly hurts where it lights. It wounds the flesh in going in, and it rends it worse in pulling out. This is the arrow they make ready on the string, to shoote priuily at the vpright in heart. * 1.49

Their atrocity is not thus satisfied; but if oppor∣tunity giue power, they will wound and worry the lambes first, and proclaime their guiltinesses after∣wards. As Cyrill obserues, the lambe of God was ser∣ued by the Iewes. Primùm ligant; deinde causas in eum * 1.50 quaerunt. First they binde him, and then they seeke matter against him. As it is reported of a Iudge of the Stemery at Lydford in Deuonshire; who hauing hangd a felon among the Tinners in the forenoon, sate in iudgement on him in the afternoone. So the wolues in Queen Maries daies, imprisoned the inno∣cent lambs that had broken no law; and afterwards

deuised a law to condēn them. And hauing first mar∣tyrd thē, then held disputation whether the act were authenticall. These were the sanguisugous wolues, Papists. There are still rapidi, rabidi lupi, that must haue somwhat to expiate their sauage fury. Auicen speaks of the wolfe; that if the Fishermen leaue him no offall, he wil rend their nets. These Canibals look for somwhat; if it be but for a Ne noceant. Other wolues are afraid of burning flames: but these Lycan∣thropi budge not an inch for all the fire in hell.

3. For voracity. The wolfe is rauenous of al beasts; especially the she-wolfe, when she hath a litter: and eates the very earth when she hath no other prey, saith Isiodore. These mysticall wolues rob the Mini∣sters, & take away the portion of their meate, as Mel∣zar did from Daniel, though against our wils; and force vs to liue with pulse & water-gruell. They loue to haue the Priest look through a Lattice; & would be loth, all his meanes should keepe his house from Dilapidations. The maine policy & piety of many, that would seeme to be most religious & pure, con∣sists in plotting and parlying how to lessen the Cler∣gymans estate. They grudge not the Merchants wealth, nor enuy the ditation of Lawyers, nor hin∣der the enriching of Physitians. These occupations prouide for their bellies, their bodies, their estates. But (as if all were more precious then their soules) their whole labor is to deuoure the Ministers due, and to begger him. I could tel them what Paul saith, If wee haue sowne to you spirituall thing, is it a great thing if we shall reape your carnall things? but these * 1.51 haue no faith in the Scriptures. They are very hot

for the Gospell, they loue the Gospell: who but they? Not because they beleeue it, but because they feele it: the wealth, peace, liberty that ariseth by it.

To cousen the Ministers of their tythes in pri∣uate; or to deuoure them in publicke, and to iusti∣fie it when they haue done, and to haue the wrested law taking their parts. (But alasse! how should it be otherwise, when it is both Iudges and Iurors owne case too often!) to laugh at the poore Vicar, that is glad to feed on crusts, and to spinne out 20. markes a yeare into a threed as long as his life; whiles the wo•…•…fe innes a Crop worth three hundred pound per annum: this is a prey somewhat answe∣rable to the voracity of their throats. Let euery mā, of what profession soeuer, necessary or superfluous; be he a member or scabbe of the Common wealth, liue: so the Priest be poore, they care not.

Aristotle saith, that when wolues goe out of their dennes to prey; they first sharpen and whet their teeth with Origanum, or wilde Margerom. Before these wolues speake in publike, or conferre in priuate, theyedge their tongues against the Cler∣gy: and like the mercilesse Spaniards to the Indi∣ans, they will set them a great deale of worke, and but a little meate. Let them preach their hearts out: for they will see their hearts out, ere they restore them ought of their owne.

Goe to thou wolfe: put that thou hast robbed the Minister of into the Inuentory of thy goods: it shall be grauell in thy throat, hookes in the bellies of thy posterity, and ingender destruction to al the

rest. Aristotle saith, that the wooll of that sheepe which was deuoured by a wolfe, infecteth and an∣noyeth the wearer. So the goods stolne from the Minister, though neuer so closely, is an infectious contagion, and a deuouring pestilence to thy bo∣dy, to thy state, to thy conscience; and will bring all thou hast to confusion. The world sayes now, Alasse poore Lambe: It shall say one day, Alasse poore VVolfe; how art thou caught in the snares of Hell! Meane time they lye in the bosome of the Church; as that disease in the brest, call'd the Cancer, vulgar∣ly the wolfe: deuouring our very flesh, if wee will not pacifie and satisfie them with our substance.

4. For Subtlety. The Foxe is admired for craft: but he hath not stolne all from the wo•…•…fe. It is ob∣serued of wolues, that when they goe to the fold for prey, they will be sure to aduantage themselues of the winde. And Solinus reports of them, that they hide themselues in bushes 〈◊〉〈◊〉 thickets, for the more suddaine and guilefull preying vpon Goates and sheepe. These Lycanthropi in our times doe more hurt by their subtlety, then by their violence. More is to be feared their pax, quam fax: malitia, quam militia. Beware of them which come to you in sheepes * 1.52 cloathing, but inwardly are rauening wolues.

They haue outsides of Christianity, but insides of rapine. Intus, linum subtilitatis, extra lanam simplici∣tatis * 1.53 demonstrant. Saith Tertullian. Quaenam sunt istae pelles ouium, nisi Christiani nominis extrinsecus superficies?

Hic dolus est magnus, iupus est qui creditur agnus. If you take a wolfe in a lambe-skinne, hang him vp,

for he's the worst of the generation.

You will aske how we should know them. A wolfe is discerned from a sheepe, by his howling, and by his clawes; tanquam ex vngue leonem. For the how∣ling of these wolues; you shall heare them barking at the Moone, rayling, reuiling, swearing, blasphe∣ming, abusing, slandering: for this is a woluish lan∣guage. For their clawes. Mat. 7, 16. By their fruites * 1.54 you shall know them. Etsi non ex omnibus fructibus, tamen ex aliquibus cognoscetis eos.

Their woluish nature will burst forth to their owne shame, & the abhorring of all men. Thus saith Me∣lancthon. Ex malo dogmate, et ma•…•…is moribus dignoscē∣tur. You see the nature of these wolues. O that they would consider it, that haue power to menage thē: that they would protect the lambes; and as we haue detected their enemies, so punish them. Muzzle the wolues, that they may not deuoure the flocks: giue them their chaine and their clog; binde them to the good behauior toward the Minister; and restraine their violences. Wolues flye him that is annointed with the oyle of Lyons. If Magistrates would vse that sword, which the Lyon, the King hath put into their hands, to Gods glory, the wolues would be in more feare and quiet.

Let him that hath Episcopall Iurisdiction con∣sider what S. Bernard writes to Eugenius: that it is his office, Magis domare lupos, quàm dominari ouibus. And as they say, the Subiect of the Canon law is, * 1.55 Homo dirigibilis in Deum, et in bonum commune: so that Court, which is called Forum spirituale, should specially consider the publike tranquillity

of these Lambes, & to eneruate the furious strength of wolues.

Let them that are deputed Superuisors of Pa∣rishes, Church-wardens; remember that nothing in the world is more spirituall, tender, and delicate, then the conscience of a man: and nothing bindes the conscience more strongly then an oath. Come ye not therefore with Omne benè, when there are so many wolues among you. If you fauour the wolues, you giue shrewd suspition, that you are wolues your selues. Is there nothing for you to present? Gods house, Gods day is neglected: the Temples vnre∣paired, and vnrepaired too: neyther adorned, nor frequented. Adultery breaks forth into smoke, fame, infamy. Drunkennes cannot find the way to the Church, so readily as to the Alehouse: and when it comes to the Temple, takes a nap iust the length of the Sermon. And yet Omnia benè still. Let me say; Security and Partiality are often the Church-war∣dens: Conniuence, and wilfull Ignorance the Side∣men. You wil say, I take for the profit of the Com∣missary. I answere in the face and feare of God; I speake not to benefit his Office, but to discharge my owne office.

VVhen all is done, and yet all vndone still, the lambs must be patient, thogh in medio luporū. God wil not suffer our labors to passe vnrewarded. Emit∣tuntur, non amittuntur agni. VVhen we haue finished our course, there is laid vp for vs a crown of righteous∣nes, which the Lord, the righteous Iudge shal giue vs at * 1.56 the last day. Aristotle in his Ethicks affirmes vertue to be only Bonum laudabile, making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee the

adiunct thereof: but his Felicity to be Bonum hono∣rabile; and giues for the adiunct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making it the most honourable thing in the world. But Gods reward to his seruants surmounts all Ethicke or Ethnicke happinesse: bestowing a Kingdome vpon his Lambes on the right hand; whiles the wolues and Goates on the left be sent away to eternal maledic∣tion. Now the Lambe of God make vs Lambes, and giue vs the reward of Lambes, his euerlasting comforts.

Amen.

FINIS.

Notes

• * 1.1

  Math. 10, 16.
• * 1.2

  Hebr. 〈◊〉〈◊〉.
• * 1.3

  Gal. 1, 16.
• * 1.4

  Prou. 10, 26.
• * 1.5

  Esay 40, 31.
• * 1.6

  Lib. 1. Ep. 3. ad Co•…•…l.
• * 1.7

  Ezek. 17.
• * 1.8

  Aug. in Ioh. Tract. 25.
• * 1.9

  Quid.
• * 1.10

  2. Tim. 4, 8.
• * 1.11

  Theophyl. in Iohn 20. Math. 28, 18
• * 1.12

  Ieremy 23, 21
• * 1.13

  Math 4. •…•…9.
• * 1.14

  Esay 50 4.
• * 1.15

  Prou. 25. 11.
• * 1.16

  1 Tim. 3, 〈◊〉〈◊〉.
• * 1.17

  Hom. in Fest. Sanc. Luc.
• * 1.18

  Esay 65, 25.
• * 1.19

  Iohn 1, 29.
• * 1.20

  Ioh. 8, 46,
• * 1.21

  Cant. 5. 10. Rupert. in locū.
• * 1.22

  1. Pet. 1, 19.
• * 1.23

  Esay 53, 7.
• * 1.24

  Ioh. 6, 19.
• * 1.25

  Reuel. 12, 11.
• * 1.26

  Math. 5, 45.
• * 1.27

  Iohn 13, 13.
• * 1.28

  Math. 16, 24.
• * 1.29

  Aug.
• * 1.30

  Math. 10, 16.
• * 1.31

  Propert.
• * 1.32

  Heb. 10, 36.
• * 1.33

  Lexta•…•…nis. Valer. Max. lib. 4.
• * 1.34

  Ioh. 13, 8.
• * 1.35

  Math. 5, 44.
• * 1.36

  Iude. verse 12
• * 1.37

  Ier. 22, 22.
• * 1.38

  Homil. 17. Mes∣sis quidem mul∣ta, &c.
• * 1.39

  Psal. 18, 25.
• * 1.40

  1. Cor. 5, 10.
• * 1.41

  Psal. 58, 6. Psal. 80, 13.
• * 1.42

  Psal. 22, 12.
• * 1.43

  Psal. 32, 9.
• * 1.44

  Psal. 22, 16.
• * 1.45

  Psal. 59, 6.
• * 1.46

  Philip. 3. 2.
• * 1.47

  Liberts Pe∣ramb. of Kent.
• * 1.48

  Fulgent.
• * 1.49

  Psalme 11, 2.
• * 1.50

  In Ioh. lib. 12. cap. 45.
• * 1.51

  1 Cor. 9, 11.
• * 1.52

  Math. 7, 15.
• * 1.53

  Greg. Mag. Tertull.
• * 1.54

  Math. 17. 15. Anselm.
• * 1.55

  De Consider. lib. 2.
• * 1.56

  2 Tim. 4, 8.