Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

THE THIRTEENTH SERMON, VPON THE TVESDAY AFTER THE SECOND SONDAY IN LENT. (Book 13)

MAT. 23.

Super Cathedram Moysi sederunt Scribae.

The Scribes sate vpon Moses Chaire.

THe chaire of Moses was descredited by the euil life of the Scribes and Pharisees, who occupied the same.* 1.1 Our Sauiour Christ here treateth of giuing such and so great authoritie to his Do∣ctrine, that though it should be deliuered by the coldest mouth in the world, yet should not that hinder it's bringing forth of fruit. And to this purpose he proposes three opinions, which are no lesse certaine, than important:

The one, That a Doctor, though vnholy in his owne person, may sit & beare rule in Cathedra sanctitatis, in Moses chaire, and seat of holinesse.

The other, That the vicious life of the Teacher doth not derogate from the dignitie and authoritie of his Doctrine, nor rob the Hearer of his profit.

The third, That though a mans Doctrine be neuer so diuine, yet if his life be not good, it is the Teacher, and not the Hearer that takes hurt thereby.

Super Cathedram Moysi sederunt Principes, &c.

Euthimius saith, That this Cathedra or Chaire, was the Pulpit where the Scribes and Pharisees did preach the Law; as it is related by Esdras, in his second Booke, and eigth Chapter. Saint Hierome and Bede vnderstand thereby the do∣ctrine of Moses; for that it was vsuall with him that did teach, to sit in a Chaire. And albeit it appeareth both in Saint Luke, and the Acts of the Apostles, That they did preach vnto the people standing on their feet;* 1.2 yet in your Schools your Do∣ctors doe alwaies read sitting. It is called Moses his Chaire, not onely because the Law did discend from the Mount, but because (as some Hebrewes haue it) he was the first legall Priest, and exercised that office before his brother Aaron. Abenezra stiles him, Sacerdos Sacerdotum, a Priest of Priests, for that he consecra∣ted his brother Aaron, and receiued the offerings of the twelue Princes in the Tabernacle. Dauid likewise giues him the same name; Moses and Aaron among his Priests. Philon saith, That he was a King, a Lawgiuer, a Prophet, & a Priest. Gregorie Nazianzen, Saint Augustine, and Saint Hierome jumpe together in that

point. From Moses, God had preserued the Catholicke doctrine in the Prophets and other his Saints, til Simeons time, in whose days the Synagogue had it's end. The Scribes and Pharisees were a kind of people that had the command of that Kingdome. The Scribes did flourish in knowledge, so is it reported by Epipha∣nius. Their obligation was two fold:

The one, To propose the Law vnto the people, and to expound the hard pla∣ces of Scripture; and for this reason they were called Lectores, Readers.

The other, To be Iudges and Deciders of causes (as it appeareth by the Chro∣nicles) betwixt Citisen and Citisen. The Pharisees did flourish in Religion, and were called Pharisees, of Phares, which signifies, a separation; for that they li∣ued apart from the ordinarie and common course of life, & did seuer themselues from other people, in a more especiall kind of obseruance. Saint Hierome doth set downe the first rising of these manner of men,* 1.3 in whom the appea∣rances of sanctitie, and outward demonstrations of holinesse of life, were verie great and shew-glorious aboue the rest, and whose penitences (as Iosephus and Epiphanius report them) were verie sharpe, and verie publique; but farre greater was their hypocrisie, their ambition, their auarice, and vaine-glorie. And there∣fore our Sauiour Christ doth here deale so curstly with them, and vseth them with that sourenesse and bitternesse of words, that all this Chapter is nothing else but a seuere reprehension of the Scribes and Pharisees. And for that it is an ordinarie thing with the common people, to set his doctrine at naught, who leads a naughty life, [Cuius enim vita despicitur, necesse est vt predicatio contemnatur, Whose life is despised, his preaching must of necessitie be contemned] our Sauiour Christ in defence of the Catholicke Doctrine, said, Super, &c. Vpon the Chaire of Moses, &c.

It was the errour of some, That a mortall and deadly sinne depriueth the Pope of his Popedome: but this was condemned by the Constantine, Florentine, and Tridentine Councels; for neither doth the Doctrine thereby receiue any harm, nor the See loose it's Iurisdiction and authoritie. Which is no more than is de∣liuered by Saint Augustine, in expounding that place of the fortie fourth Psalme, In stead of thy Fathers thou shalt haue Children. Beda, and Anacletus the Pope, both say, That to our Faith, is not onely hypothecated and ingaged the authoritie of Priest and Bishop; but that of our Sauiour Christ, that of the Apostles, and that of the seuentie two Disciples. But suppose that all these Ministers should haue sinned, yet the authoritie of our Sauiour Christ remains safe and sure. What matters it whither the Minister be bad, where the Lord is so good? How much more then in the Church ought wee not (as Tertullian saith) to qualifie Faith by the persons, but the persons by Faith. This Doctrine Iudas made good, by do∣ing miracles, by preaching the Gospell, and by condemning him that did not re∣ceiue it, as if he had reiected Christ himselfe. Cayphas doth likewise proue this point, who, as he was High-Priest, did determine that Decree which had already beene ordained in Heauen. The like president we haue in the Prophet Balaam, who though he went of purpose to curse Gods people, yet was forced whither he would or no, to blesse them. And the Scribes & Pharisees being asked, Where our Sauiour should be borne; answered, In Bethlem of Iudaea. Those Bishops whom Saint Iohn reprehendeth and threatneth in the Reuelation,* 1.4 yet for all this doth he not remooue from them the name of Angells; Dignitas enim Officij non amiti••∣tur per indignitatem personae, The office ought not to be thought the worse of, for the vnworthinesse of him that supplies that place. Per me Reges regnant; They representing Gods person, as their Ministers doe their persons.

There is nothing so surely grounded in holy Scripture, as the perpetuitie of

the Church. And this is one reason, amongst many other, why the Church is called Heauen. And as no strange impressions approch Heauen, and as those wa∣ters of the Flood, which did rise so many cubits aboue the tops of the highest Mountaines, could neuer come to touch Heauen; so,* 1.5 neither the persecutions of strangers, nor the sinnes of his Ministers, shall euer ouerthrow the firme founda∣tion of the Church, or the truth thereof. Si dereliquerint filij eius legem meam, If the children of the Church shall forsake my Law, my hand shall be heauie vpon them, and I shall bring many miseries vpon them: Miserecordiam autem meam non dispergam, But my mercie and my truth shall still remaine safe and sound; that shall I establish for euer: The Lord hath made a faithfull Oath vnto Dauid,* 1.6 and he shal not shrinke from it.

From whence I inferre two things:

The one, That Moses his Chaire lost nothing of it's respect, through the Scribes and Pharisees vices, as Saint Cyprian hath obserued; nor likewise Saint Peters Chaire, by the lesse laudable life of those Bishops which succeeded him, (which is the maine drift and principall intent of this Gospell:) For (as Saint Augustine hath noted it) our Sauiour did not seeme to looke so much to∣wards the Sunne setting, as toward the Sun rising; to wit, towards the Cathedra or Chaire of the Iewes, as towards the Pontificium of the Christians; wherein there was to be Bishops, whose liues, although they should not alwayes happen to be holy, nor their workes and actions so good as they ought to be, yet their Doctrine and their Preaching should still bee warrantable. Some, seeing some Bishops lesse holy than they should be, haue multiplied Inuectiues, Satyres, and impudent and vnseemely Pasquills vpon them; not considering, that works that want their weight & goodnesse, doe not condemne the Doctrine of Faith, nor weigh downe the ballance against the Chaire of the Church. And that our Sa∣uiour himselfe did preuent this inconuenience, by saying, Super Cathedram Moysi, Vpon the Chaire of Moses. Of such great force and vertue is the Doctrine of this Chaire, that it did not much stand vpon setling the same vpon base and meane subiects: for the same was placed in the mouthes of rude and ignorant Fisher∣men, to the end that none should attribute the victorie to their owne naturall gifts, though neuer so good. So sometimes he puts this Chaire into the hands of sinnefull men, because thereby men may see, that the vertue is in the Sword, which is the Word of God, and not in the arme, that is but flesh.

Quaecunque dixerint vobis, facite.

Whatsoeuer they shall say vnto you, doe. Saint Peter treating of the respect and obedience which we owe to our Superiours, saith,* 1.7 Seruants be subiect to your Ma∣sters with all feare, not onely to the good and courteous, but also to the froward. If then to such crosse carnall masters we doe owe so much respect and obedience, What shall we beare to those that are our Spirituall Lords? Saint Paul saith, Let euerie Soule be subiect to the higher Powers: For whosoeuer resisteth the Power,* 1.8 resisteth the Ordinance of God; for there is no power but of God: And therefore to contradict our Superiour, is to contradict God himselfe. And it was high time for the Apostle to broach this opinion; for the world sent forth Nero's, Clau∣dia's, and Caligula's, and other Tyrants, which did deserue the name of fierce and cruell Beasts: But the wickednesse and perdition of Princes must not make those to lose their respect towards them, which are borne to obey; which point Saint Cyprian presseth home to the purpose.

Whatsoeuer they shall say vnto you, doe. Some man may doubt, How is it pos∣sible

for him that liues ill, to doe otherwise than teach ill; nay, rather it may seeme a kind of miracle, that his life being bad, his preaching should be good; especially hauing our Sauiours warrant for the same,* 1.9 How can yee being euill, speake good things? And this difficultie is increased by that which our Sauiour sayd be∣fore, Take heed of the leauen of the Pharisees: Vnderstanding by the Leauen, the do∣ctrine which they taught. Wee find in the Gospell, That they raised vp many false witnesses against the Law. Saint Mathew reporteth, That they taught, It was lawfull to sweare by the Temple, but not by the Gold of the Temple; and by the Alter, but not by the Offering, &c. I answer, That the name of Cathedra, or of Moses Chaire, comprehendeth and includeth in it two things:

The one, Iurisdiction, for to command and chastise.

The other, Authority, for to teach and instruct.

In a Prelate likewise two other things are to be considered:

First, H••s Life.

Secondly, His Doctrine.

As it was an especiall effect of his diuine prouidence, That the vertue of the Sacraments should not be annexed and wedged to the goodnesse of the Minister, for that many might thereby lose the fruit of receiuing them aright; so likewise the goodnesse of the Doctrine is not tyed to the Prelates goodnesse;* 1.10 I wil make this my Couenant with them, (saith the Lord) My Spirit that is vpon thee, and my words which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed (saith the Lord) from henceforth euen for euer. S. Augustine in his book De Doctrina Christiana, and in that which hee wrote against Faustum Manicheum, saith, Cathedra Moysi, &c. The Chaire of Moses, wherein they sate and bare rule, did inforce them to teach well though they liued ill; besides, Moses in his Chaire did not al∣low of any strange Doctrine.

And in case such a one shall read himselfe, and vent in the Chaire the froth of his owne wit, God is so farre from commanding this man to be obeyed, that he coniureth both the Old and New Testament against him.* 1.11 Ieremie speaketh thus to the Prophets, Myne heart breaketh within me because of the Prophets, (those false Prophets which deceiue the People) all my bones shake; I am like a drunken man, and like a man whom Wine hath ouercome, for the presence of the Lord, and for his holy words. The Priest and the Prophet shake hands, and ioyne both together in the perdition of my sheep, and applaud themselues in these their er∣rors; but they shal haue no great cause to brag and boast thereof, for I will giue them Hemlocke to eat, and Gall to drinke. The Prophets of Ierusalem haue defiled the Land, and haue beene the onely Authors of all those mischiefes that are now afoot in the World. The Priest and the Prophet are defiled, and haue strengthened the hands of the Wicked.* 1.12 These Prophets then, ô Lord, being that wee may not imi∣tate their workes, Shall we giue credit to their words? They doe not teach vs that which God reuealeth vnto them, but the inuentions of their owne braine, and the foolish imaginations of their owne hearts.* 1.13 All the whole thirteenth Chapter of Ezechiel is full of these complaints and threatnings. And in the twen∣tie third Chapter he repeateth that which was spoken by Ieremias, Heare not the words of those that see vanitie, and diuine lyes. And in the thirteenth Chapter of De••∣tronomie,* 1.14 If thyne owne brother shall persuade thee to serue strange gods, hearken not vnto him, &c. In the New Testament there are many cleere and plaine places to this purpose: As in Math. 7. Rom. 16. Tim. 1. & 3. Titus 3. and Thessalonians 3. And Saint Iohn in his Canonicall Epistle, If any man shall declare any other Gospell, 〈◊〉〈◊〉 him be accursed. In a word, The Doctrine which appertaineth to the Truth, God

commands vs to serue & obey the same; & all the rest, to shun and auoyd it. Chry∣sostome expounding those words, All things whatsoeuer they shall say vnto you, doe; saith, All those things that are not repugnant to the Law of God. And the phrase of Scripture is, Children obey your Parents in all things; and Seruants obey your carnal Masters in all things: which is to be vnderstood, in all those things wherein they ought to obey them.

There is sometimes in your Prelates a kind of sickenesse like vnto that of Iob, who when all the rest of his bodie was full of sores and botches, yet his lips re∣mained whole and sound; Onely my lippes are left about my teeth.* 1.15 And because the lips of the Priest are the depositorie of the wisedome of God, [according to that of Malachie, The Priests lips preserue knowledge: and Ezechiel,* 1.16 That God hath charged his Priests, That they shall teach his people the difference betweene the holy and prophane, and cause them to discerne betweene the vncleane and the cleane; and that he wil giue them light to decide such controuersies as shal come before them] wee may verie well giue credit to that which they shall say. Quaecunque dixerint vobis, facite; shunne therefore their workes, but obey their words.

Saint Augustine drawes in the example of the Vine enuironed with Bushes and Thornes; willing thee to gather the Grapes, and let the Briars alone. Saint Chry∣sostome introduceth diuers other examples: Out of the Mines take the gold, and throw away the drosse; From your Standards, the Roses that smell sweet, and put by the prickles that may offend thee; From your soure Hearbes, your sweet Honey; from your durtie Shells, your orientall Pearle; and from your fruits take away the huskes and the parings. Vpon one & the same Tree there may be two sorts of Fruits; the one wholsome, the other mortall; eat the good, & hate the bad. Sampson suckt Honey out of the jaw of a Beast, and let the bone alone. Saint Chrysostome, Si male vixerint, &c. If they liue ill, that's theirs; if they teach wel, that's ours: Take therefore that which is thine, and leaue that which is anothers alone to himselfe. In euerie Teacher there is a life, and a doctrine; the life is his, the do∣ctrine thyne: chuse thou that which is thine, and cease thou to examine what is his. Si separaberis pretiosum à vili, quasi Os meum eris, If thou separate the pretious from the vile, thou shalt be as my Mouth. Pretious meat in a foule plate, is the Do∣ctrine of Heauen in an ill life. Saint Augustine points out vnto vs three kind of Ministers Pastor, mercenarius, latro, foue, tolera, fuge. The Sheepheard, the Hire∣ling, and the Theefe; all enter into the Sheepefold; but the Sheepeheard and the Hireling teach good Doctrine; the Theefe, bad: Flie from the Theefe; beare with the Hireling; but loue the true Sheepheard.

Whatsoeuer they shall say vnto you, doe.* 1.17 If God command that wee respect and obey the Sheepheards for their good words, though their actions bee naught; he that shall contemne his Pastor who is holy both in his life and doctrine, What fauour can he hope for? One of those fauours which God promised to his peo∣ple, was, To giue them Gouernours that should be Peace it selfe, and Iustice it∣selfe. Ponam visitationem tuam pacem, & pr••••positos tuos justiciam. Hee stiles Iud∣ges, Masters, and Gouernors, with the name of Visitation; and saith, That they shall be his peace, and his justice; speaking it in abstracto, which carrieth more force with it, than if it had beene vttered in concreto. For admit that a Prelat be a Lyon, and that (as Ecclesiasticus saith) Euertit domesticos eius, and that hee begin to rome and rage about the house, there is not any whip comparable to his Iu∣stice. For albeit Charitie (saith Saint Gregorie) makes him sweet and louely; yet his zeale to justice must make him to bee sharpe and seuere. Many of these

Prelats hath the Church formerly enioyed, and enioyeth now at this present; as well in supreame Bishops, as inferiour Ministers, whereby this prophecie is fulfilled.

Secundum opera eorum, nolite facere.

* 1.18According to their workes doe not. Samuel did obey Ely the Priest, but did not imitate his remissenesse and sluggishnesse: Daniel did reuerence Nebucadnezar, but adored not his Statua. It is a miserable case, that a man should bee able to teach others, and not himselfe. There is not any one fault threatned more in Scripture,* 1.19 than this, Qui praedicaris in Lege, &c. And thinkest thou this, ô thou man that iudgest them that doe such things, and doost the same, that thou shalt escape the iudg∣ment of God? Thou shalt be like the Sieue, which giueth Corne to others, and keepes the Chaffe to it's selfe: Like the Candle, that lightens others, and is it∣selfe in darkenesse: And like vnto that Carpenter, who making the Arke, saued others, and was himselfe drowned in the waters of the Floud. Saint Augustine saith, That the lips and the heart of him that liueth ill, and preacheth well, are at great defiance one with another; for the heart belyes what the mouth per∣suades. When the Angell threatned Moses with death, and made shew as if hee meant to kill him; Rupertus and Lyra are both of opinion, That it was for the neglect and carelesnesse which hee had committed in circumcising one of his children, in such a season, when as the Law did oblige him thereunto: And the fault was much more in Moses, than in any other ordinarie man, for that as a Law-giuer, he was to haue published this verie Law. But more to the matter is that reason which Saint Augustine rendreth; which is, That the Angells threatning of him was, for that he being to persuade the Hebrewes to goe out of Aegypt, and to take their wiues and childeren along with them, they might haue presu∣med, that he had one thing in his mouth, and another in his heart, and that his workes did not correspond with his words. Experience teacheth vs, That ma∣ny things which humane eloquence cannot persuade, example doth effect: for the way by words is about, and verie tedious; but that of example, short, and quickely rid. The earth will not follow the motion of the heauens, though yee preach vnto it neuer so much; but the Sheepe wil soone learne to follow the ex∣ample of his Sheepheard. The Prophets are full of the complaints and threat∣nings which God poureth forth against the bad example of Pastors: As in Osee the fift,* 1.20 O yee Priests, heare this, and hearken yee, ô house of Israell, and giue yee eare, •• house of the King; for judgement is toward yee, because yee haue beene a snare on Mizpah, and a net spred vpon Taborpunc; And in the ninth Chapter he repeateth the same Les∣son againe. Esay in his fiftie sixth Chapter, calls them, Blind Sentinells, and dumbe Dogs. Ezechiel bewailes them, Vae Pastoribus Israel, &c. Woe bee vnto the Sheepeheards of Israell, that feed themselues; Should not the Sheepheards feed the flocks? Yee eat the fat, and yee cloath yee with the wool; yee kill them that are fed, but yee feed not the Sheep: The weake ye haue not strengthened, the sicke haue ye not healed, neither haue yee bound vp the broken, &c. The whole Chapter runs along in this straine, where∣vnto I referre thee. Cannot they be content to drinke of the cleere water of the Fountain, but that they must make it vnwholsome for their flock, foyling it with their durtie feet: For, What is bad life, and good doctrine, but a foule foot in cleere water? Saint Gregorie declareth this place concerning such Prelats; Who hauing drunke themselues of the pure and cleere Fountaine of Truth, trouble the same by their euill workes and bad example, giuing occasion there∣by to these their sillie Sheepe, not to follow their doctrine, but to imitate their

life. Touching this Theame, there is a whole Chapter in the second part of our Booke De Amore.

Doe not as they doe. This, for his Disciples was a most necessarie lesson, but for the Pharisees, a most seuere reprehension. And a late Doctor hath obserued, That they beeing the most part Leuits and Priests, hee silenced the Priesthood, in token of the respect and reuerence that is due thereunto. Whereby such are condemned, who too lightly giue credit to the faults of the Clergie, and enter∣taine themselues therewith; beeing that God himselfe giues them this caueat, Nolite tangere Christos meos, Touch not mine Annoynted. Wherein he doth not lay an Interdiction on their violent hands onely, or on their blasphemous tongues, either before their face, or behind their backes; but likewise on their jealousies and suspitions, and on their rash censures, and on the pleasure which some take in the slips and falls of Priests: which is a great signe of Reprobation. Accor∣ding to that of Ecclesiasticus, They shall perish by the snare, that reioyce in the fall of the Righteous.

Doe not as they doe. The Couetous are here chiefely taxed; they will giue you councell, but Mercede Balaam effusi sunt, King Balacks Embassadours bring∣ing money in their hands, shall buy their prophecies of them. Our Sauiour complained of them, That they deuoured widdowes houses. And Saint Paul alluding hereunto, saith, God is my witnesse, how I desire you all in the bowels of Christ. He saith not, In my bowells, but, In the bowells of Iesus Christ. Quis ibit nobis? Who shall goe for vs? It was Gods question, but he could find few that would fol∣low him: but if to gainethe world, and to get wealth, hee shall but aske the que∣stion, Quis ibit? he shall haue infinite numbers to troupe after him. But asking, Quis ibit nobis? Who shall goe for vs? he shall scarce haue one to goe along with him. Euerie yeare a great number of Preachers offer themselues to this enter∣prise, but they doe not vnderstand whither, or to what end they goe: As Saint Augustine signifieth vnto vs in his Confessions. Esay complained, That his lips were foule. He might better (to my seeming) haue complained of his eyes, than his lips, because he had seene God with them: For to murmure, eyes are more necessarie than lips; but to preach, lips are more necessarie than eyes. If he that studies would but consider with himselfe, why God hath giuen him wit, abili∣tie, and learning; he would then peraduenture acknowledge, how vnworthie he is of so high a Calling, as to sit in Moses Chaire, or to goe vp into the Pulpit. Cicero saith, That the Orators motiue is, Amoris ardor, A desire to be beloued and esteemed. So it goes now, but not so well; for the loue which a Preacher is to pretend, and the credit which hee is to hunt after, is the loue of God, and the seeking after his glorie. Dicam semper magnificetur Dominus, I will alwayes say, The Lord be magnified; That shall be my continuall Motto, all the rest is little loialty, and manifest treason.

Affigant onera grauia, & importabilia.

They fasten heauie burthens, and impossible to be borne. Those Traditions and Glosses which the Scribes and Pharisees introduced, Origen and Theophilact are of opinion, that they did multiplie them in fauour of their couetousnesse; strengthening the same with an opinion of their simulated sanctitie. Saint Chry∣sostome saith, That the Ceremonies and Precepts of the old Law were too hea∣uie a load to beare. Agreeing with that of the Acts, Nec patres nostri, nec nos ferre potuimus. The Pharisees did notifie them with great indeerings, but did not touch them with the finger; being like vnto the Viole, which makes that sound

which it selfe is not sencible of. They did beare the Precepts of the Law about them in certaine scroles of parchment, fastning them to their heads and their armes.* 1.21 Materially vnderstanding that place of Deutronomie, Thou shalt bind them for a signe vpon thy hand, and they shall be as frontlets between thine eyes, [so much signifies the word Philacterie, which is all one with Conseruatoria.] In the bor∣ders of their garments they had their fringes, and vpon the fringes of the bor∣ders they did put a ribond of blew silke, as may be collected out of the fifteenth Chap. of Numbers,* 1.22 as also out of Deut. That they might the better remember all the commandements of the Lord, and doe them, and be holy vnto their God, not seeking after their owne hearts, nor after their owne eyes, after the which they went a whoring. And Saint Hierome addeth further, That they did put sharpe thornes to these their fringes, that they might pricke them and draw bloud from them, that thereby they might expresse their greater penitencie, be∣ing in secret exceeding vicious and wanton.

In a word; Princes and Prelats, ought not to lay such burthens on their sub∣iects shoulders, as should breake their backes (like those Taske-Masters and Ouerseers of the children of Israell in the labour and tale of their brickes.) For it is a vice, and grieuous sinne in your Princes, and their publike Ministers, not to be compassionate of the poore, nor to pitty their paines, thinking all too little they doe, pressing and oppressing them dayly more and more, with intollerable Taxes, and insupportable payments. The Booke of Iudith, recounting the death of Manasses, husband to Iudith, saith, That he died in the Barley haruest; for as hee was diligent ouer them that bound sheaues in the field,* 1.23 the heat came vpon his head, and he fell vpon his bed, and died in the Citie of Bethulia. It is a thing worthy the noting, that there is a memorial of such an indisposition as this, as if it had bin some great and extraordinarie matter: But I conceiue, that he made this so particular men∣tion of it, that he might giue vs therby to vnderstand, Que la codiçia rompe el sa••o, That too much cramming of the bag makes it to breake; and that if Manasses had taken pittie of his Reapers in a time of such extremitie of heat, he had not died. For the carelesnesse of your great Princes, in not duly considering, and not measuring according vnto prudence, the strength and abilitie of their sub∣iects, is no small occasion of those many mischiefes which haue followed there∣vpon.* 1.24 Iacob said to his brother Esau, I will driue softly, according to the pace of the Cattell which is before me, and as the children bee able to endure; for they are not able to goe such great journies as my Lord; who seeth that the childeren are tender, and the 〈◊〉〈◊〉 and kine with young vnder myne hand, and if they should ouerdriue them one day, all the Flocke would die. Hercules shewed a noble spirit, when seeing Atlas groane vn∣der the heauie weight of Heauen, in pittie of him, put to his owne shoulder to ease him of his load. Neuer doe those Princes long enioy their Crowne, who impose heauie Taxes on their Subiects; not onely because they make their Vassals to pay more than they are able to pay, but for that their Ministers extor∣tions and vexations, wring the bloud out of their verie hearts, and the teares out of their eyes, which ascending Heauen, turne to lightnings and thunderbolts Super deducentem eas, vpon him that causeth them.

Qui se exaltat, humiliabitur, & qui se humiliat, exaltabitur.

He that exalteth himselfe, shall be humbled, and he that humbleth himselfe shall be ex∣alted. Our Sauiour here treateth, how much humilitie importeth a Christian▪ and that this is the onely doore whereby wee are to enter into Heauen. Saint Augustine tells thee, That thou must tread the same tread that our Sauior troad,

and that there is no way to walke to Paradise, but that wherein he himselfe wal∣ked: And the first step that leads to this path, is Humilitie; the second stride is likewise Humilitie; and the third and last must also be Humilitie. And if thou shalt aske me a thousand times ouer and ouer, Which is the way that leadeth to Blisse? my answer must bee, Humilitie. Heare what Pope Leo saith, Tota disci∣plina Christiana, &c. The whole course of Christian discipline consisteth in true humili∣tie, which our Sauiour Iesus Christ made choyce of in his mothers wombe, and after∣wards taught the same to others: From the verie bowells of his mother, of all other ver∣tues he made choice of this. And in the discourse of his life, he declared this to be his onely daughter and heire. One reason, amongst many other, which hee might haue alledged, is, That in this life, where all is storme and tempest, tor∣ment, warre, and temptation, in a word, where nothing is secure and certaine, Humilitie (amongst these so many perills and dangers, which are like so many rockes and shelfes) will bring thee safe through the sea of this world, to the Ha∣uen of happinesse. In a cruell storme at sea, the lowest place in the ship is the sa∣fest. Elias, in that furious whirlewind, in that terrible earthquake, and that fearefull fire, wrapt himselfe vp like a bottome of yarne, and lay close to the earth. Dauid in that his persecution by Saul, saith, I was humbled, and he deliuered me. Iob in that generall destruction of all his goods, when those bad tidings were brought vnto him, hee arose and rent his garments,* 1.25 and shaued his head, and fell downe vpon the ground and worshipped; and said, Na∣ked came I out of my mothers wombe, and naked shall I return thi∣ther; the Lord hath giuen, & the Lord hath taken it away, bles∣sed be the name of the Lord. The tempest afterwards en∣creasing vpon him, as byles, botches, leaprosie, wormes, and a wife; he got him to a dunghil, with a piece of a potsheard in his hand, making choice of the hum∣blest, but safest place. Giue vs grace, ô Lord, to imitate this his humilitie, that thou mayst blesse vs in this world, and in the world to come, &c.

Notes

• * 1.1

  Christs Do∣ctrine effectu∣all, by whom∣soeuer it be vttered.
• * 1.2

  Luke 4. Acts. 13.
• * 1.3

  Christs do∣ctrine effectu∣all by whom∣soeuer it be vttered.
• * 1.4

  Apoc. 3.
• * 1.5

  Math. 16. Luke 21. Ioh. 14.16, 17. 1. Tim. 3. 1. Iohn 2.
• * 1.6

  Psal. 132.11.
• * 1.7

  1. Peter 2.
• * 1.8

  Rom. 13.
• * 1.9

  Math. 16.
• * 1.10

  Esay 59.21.
• * 1.11

  Ierem. 23.9.
• * 1.12

  Ierem. 13.
• * 1.13

  Ezech. 13.
• * 1.14

  Deut. 13.
• * 1.15

  Iob 19.
• * 1.16

  Malach. 2. Ezech. 44.23.
• * 1.17

  Three sorts of Ministers.
• * 1.18

  1. Kings. 2.
• * 1.19

  Rom. 2.
• * 1.20

  Ose. 5. Men are soo∣ner led by pre∣cedents, than precepts. Esay 56. Ezech. 34.1.
• * 1.21

  Deut. 6.
• * 1.22

  Num. 15.38.
• * 1.23

  Iudith. 8.2.
• * 1.24

  Gen. 33.13.
• * 1.25

  Iob. 1.