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 XXI. SERMON, VP∣ON THE WEDNESDAY AFTER THE THIRD SONDAY IN LENT. (Book 21)

MAT. 15.

Tunc accesserunt ad eum ab Hyerosolimis Scribae & Pharisaei.

Then came vnto him from Hierusalem, the Scribes and Pharisees.

THis Gospell is an Embassage which the Scribes and Pharisees performed comming from Hierusalem to Gennezaret,* 1.1 a Coun∣trie of Galilee where at that time our Sauiour resided. But so foolish an Embassage, from a Nation so graue, and from a com∣monweal••h so flourishing as that was (as Saint Hierome hath noted it) was neuer deliuered by any but themselues. The Car∣thusian sayes, That these Pharisees were of Zanedrin, that supreame Councell which succeeded those seuentie Elders chosen by God, for to assist his Seruant Moses in the gouernment of his People. And Theophilact saith, That the Pha∣risees were despised throughout all the Cities of that Kingdome▪ but that those of Hierusalem were counted the grauest amongst them, more respected than the rest, and of all other the proudest and most insolent. Who seeing some of our Sauiours Disciples, To eat with unwasht hands, they made a journey of pur∣pose vnto him. The occasion which added wings to their feet, & the determina∣tion which they had in their brests, was not that which they here published, but the many miracles which our Sauiour wrought in the Land of Galilee: for there was not that sicke bodie, if he could but come to touch his garmenr, but that he was presently made whole. And this (as Saint Chrysostome hath well obserued) was the cause of their comming vnto him. Tunc accesserunt, Then, and not till then did they stirre: his fame was now spread abroad, and when it had reacht to Hierusalem, it grew so great, that it strooke the Scribes and Pharisees into such astonishment, and stirred vp such enuie in them, that desiring to lessen our Saui∣ours honour, cut the wings of his fame a little shorter, and disgrace and discredit him in his person, they tooke hold of such a foolish and friuolous occasion, as the like was neuer heard of; As his Disciples washing, or not washing their

hands; picking a quarrell with him: and to colour the matter the better, they pleaded Custome.

They came vnto Iesus.

It is a verie strange thing in my vnderstanding, That the Scribes and Pharisees making so little reckoning of that which did import them so much, they should now make such a doo about that which did import them so little. The rarest and greatest accident that the World euer saw, was Christs comming into the World. The Iewes did earnestly desire it, and beg it so instantly at Gods hands, that it was the verie marke and white whereat the sighes and prayers of the Saints did aime and shoot at. And when the fame of this his comming was blowne abroad, trumpetted farre and neere by the Kings of the East, the Sybels, and Prophets, the diligences of Herod, and the death of those innocent Babes; the supreame Councell sent some of their Leuites to Iohn Baptist, To demand of him, What art thou? For they standing much vpon their authoritie and greatnes, they would not stirre one foot out of doores themselues: but heere now they come in person from Hierusalem to Galilee, vpon so sleight an occasion as the washing or not washing of the hands, making much adoo about a matter of no∣thing. In ordinarie businesses we will trust our seruants, sending one this way, and another that way; but in things that more neerely concerne vs, we will take the paines to goe about it our selues. But Enuie and Loue are woont sometimes to change hands, making Mountaines Mole-hils, and Mole-hils Mountaines; lit∣tle, much, and much little.

In point of Loue, we haue a plaine example thereof in Iacob, whom Leahs fruitfulnesse more importing him than Rachaels beautie, (for Christ came from Iacob by Leah, and not by Rachael) yet Iacob serued fourteene yeares for Rachael, an•• was well contented with it; whereas for Leah he would haue thought halfe a yeare too long a time. And such againe might haue beene his loue, that Leahs bleerenesse of the eyes, might haue seemed more pleasing vnto him than the faire lookes of Rachael: Ojos ay (as it is in the Prouerbe) que de lagan̄as se enam••∣ran, It is as a mans mind or fancie takes him.

In point of Enuie, many more are the examples, for the Enuious taking plea∣sure in the hurt of the Enuied, that he may doe him a little ill, suffers much him∣selfe, and neglecting his owne proper good, which concernes him much, hee de∣sires much another mans hurt, which concernes him little. And much to this purpose makes that comparison of the Cow which is bitten by a gad-bree or dume-flie, specified by the Prophet Osce, Ephraim is become a wanton Heifar: Ano∣ther Translation hath it, Like a Cow that is stung. A Flie makes a Cow to runne vp and downe as if she were mad, and makes her either headlong to breake her necke downe the Cliffes, or to bemyre her selfe in some Bog where shee is sti∣fled. It is a strange thing, that so little a creature should thus trouble and dis∣quiet so great a Beast. But this, and more than this doth Enuie worke vpon light occasions. Iosephs Dreame and his coloured Coat wrought much vpon his Fa∣ther and brethren, though graue and wise persons. That little short Song, Sa•••• hath slaine his thousand, and Dauid his ten thousand, did so disquiet Saul, that it thrust a thousand jealousies into his head, & much troubled him for a long time after. Saint Gregorie saith, That the enuious man doth suffer two Hells; one in this life, and another in that other life: and in some sort, this is the greater Hell of the two; for good beeing here a torment vnto him, he liues lesse tor∣mented in Hell in that other life, where there is nothing but ill. Hence Antonio

de Padua drew a discreet conceit, That Go•• 〈◊〉〈◊〉 not doe the Enuious a fauour in affoording him Heauen; for he receiuing ••o much torment from so short and transitorie goods as those of this life, hee would liue much more tormented in Heauen, where there is so much good, without any the least shew or signe of ill.

Why doe thy Disciples not wash their hands? Here we are to consider, who it is that makes this criminall Accusation; then, against whom it is made: painted, but rotten Sepulchres, whited, but stinking Dunghills; against him that was blamelesse in his life, and in his Doctrine diuine and heauenly. The Apocalyps paints out a woman rounded and circled in on euerie side with Light, the Sunne being her Mantle, the Starres her Crowne, the Moon her Chapines; and a Dra∣gon waiting to deuoure the sonne which shee was to bring forth. Nor is there any thing (saith Chrysologus) whereon Enuie dares not to venture; Coelum tentat, Terras vrit, Reges vrget, Populos vastat, It tempts Heauen, torments Earth, presseth Princes, and oppresseth the People. In a word, Enuie is growne so bold and so inso∣lent, that it dares to set vpon God, not contenting her selfe, that men should bee only Homicides, Fratricides, Patricides; but also Deicides, seeking to quit God of his life.

Why doe thy Disciples transgresse the tradition of the Elders, That they wash not their hands, when they eate? They sayd before to the Disciples, Your Master eates with Publicans and Sinners: And here in this place, to their Master, Thy Disciples wash not their hands. Such whisperers, and mutterers as these,* 1.2 are like vnto those flies which goe buzzing still about mens eares, and where they light and rest themselues, they vsually leaue behind them wormes and maggots; And therefore, whereas Dauid sayth, Et in cathedra pestilentiae non sedit, And hath not set in the chaire of Pestilence. The Hebrew hath the word Susurronis, In the Tale∣bearer or Informers Chaire. Because your flyes of Aegypt are a kind of plague 〈◊〉〈◊〉 pestilence. If Moses had not destroyed them, they had destroyed the Aegyp∣tians. One little sparke is ynough to burne a whole house; and one malicious tongue, to vndoe a whole Citie. Therefore shal God destroy thee and plucke thee from out thy Tabernacle, and thy roote from out the land of the liuing.* 1.3 It is the prophecie of King Dauid against Doeg▪ the Edomite, who did whisper in King Sauls eare the releefe which Abimelech the Priest had giuen him of the Shewbread, and of his giuing him Goliah his sword; wherewith he kindled such coales of wrath in the Kings brest, that he slew seuentie Priests of them when they were in their sa∣cred robes, together with their wiues and children: He likewise ouerthrew their houses. And therefore the Prophet sayth, So shall God destroy thee for euer, he shall take thee and pluck thee out of thy Tabernacle, and roote thee out of the land of the Liuing, So that there shall not be any relickes of thy linage left aliue. A frogge is the Hierogliphick of a whisperer, or flattering sycophant, and of a Court tale-carryer; his eyes are readie to start out of his head, to prie in∣to other mens faults; he leades his life in mire and mud, and the filthy puddles of sinne; hee is tailelesse like an Ape, discouering still his owne shame, and yet is still mocking and gybing at other mens defects. The writer of the Reuelation, sayth, That hee saw issuing out of the Dragons mouth (by which hee meanes Antichrist) eight foule fiends, like vnto frogs.* 1.4 This similitude he tooke from the effects; for that they are troublesome creatures, importunate, still balling and croaking out their malice, and liuing in the mudde, they no sooner stirre but they trouble the water that is cleere, still, and quiet. And this is the picture or repre∣sentation of a Whisperer, who is euer troublesome, importunate, and a great

babler, and liuing in the mudd•••• ••his vices, troubles the peace and quiet of the Commonwealth. The Naturalists doe much indeere the poyson of a cer∣taine Fish called Torpedo, or the Crampe-fish; of whom they report, That hee doth benumme the arme of the Fisher, the venome where of passing from the Hooke to the Line, and from the Line to the Cane, makes his hand to shake and tremble, that he is forced to let fall his Angle-rod. They likewise say of him, That he darts his poyson from the sea, on those that walke by the shore side: but your Whisperers and Tale-tellers diffuse their poyson a great deale further; it is a wofull and wretched case, that any eares should bee found to receiue such poyson. Salomon saith, A mouth that speaketh lewd things I doe hate; reading there∣in a Lecture to the Princes of the earth, That they should hate and abhorre such Earewigs. Pliny saith, That there is so great an antipathie and contrarietie be∣tweene the Ash tree and the Serpent, that the Serpent will sooner passe through hot burning coles, than by the leafes or boughes of this Tree. And for a token that Princes should abhorre these venimous Serpents, these Court-whisperers, they were woont to weare Crownes of wreathed Ashe. Dauid puts it amongst those pledges of Heauen,* 1.5 He that doth no euill to his Neighbour, nor takes vp a re∣proch against him.

Why doe not thy Disciples wash their hands, &c. Amongst other innumerable differences of the just man and the Sinner, foure fit well for our present purpose.

* 1.6The first is, That the just hath no eyes saue to looke vpon his owne sinnes; and the Sinner hath not any saue onely to prie into other mens faults. The Ae∣gyptians had an eye, and that a strict one too, ouer the Children of Israell; but so had not the Israelites ouer the Aegyptians: And the Booke of Wisedome ren∣dring the reason thereof, saith, Onely vpon them there fell a heauie night, but thy Saints had a verie great light. Dauids eye-sight serued him to see the Sheepe that 〈◊〉〈◊〉 stolne from his subiect, but had neuer an eye to look out to behold his owne robbing of another man both of his wife and his life. Our Sauiour Christ said of the Pharisees, That they could spie a moat in another mans eyes, but not see the beame that was in their owne. Dauid, though he were in grace and fauour with God, yet did his sins so trouble him, that he thought no man was so great a Sinner as himselfe: Which made him to crie out, Peccatum meum contrame est; and anon after to come vpon his knees vnto God,* 1.7 with, Haue mercie vpon mee, •• God, according to thy louing kindnesse, and according to the multitude of thy mercies blot out my transgressions. Here he embarkes all the mercies of God, hee makes a stop and stay of them, he arrests them, that they may not goe from him, hauing so great need of them as he had. So must thou, and I, and all of vs, desire & beg the like at Gods hand; and to thinke with our selues, that no mans sinnes in the world are more or greater than ours.

The second is grounded vpon a certaine kind of language & phrase of Scrip∣ture,* 1.8 which saith, That he that feareth God will looke wel vnto his wayes, haue an eye to his actions, and throughly examine his owne conscience: Qui timet Deum, conuertetur ad corsuum; but he that doth not feare God, minds none of all these. And of this mind is Petrus Chrysologus, treating of the Prodigall, Abij•• in Regionem longinquam, He went into a farre Countrie: This journey of his (saith he) was farther off in point of his vnderstanding, than of place; for there is no Region more remote than that which remooues vs from God, and makes a Sin∣ner to goe on in the wickednesse of his wayes. Saint Paul doth earnestly aduise vs,* 1.9 that we should redeeme the time, Because the dayes are euill, that is, so short, that they vanish in an instant. Iacob stiled a hundred thirtie eight yeares of his life,

Malos annos, Euill yeares, for that they 〈◊〉〈◊〉 full of trouble and vexation. A man that is much imployed, and full of businesse, his ordinarie phrase is, No tengo bora mia, I am not myne owne man, no not for an houre; I am so taken vp with busi∣nesse, that I am made as it were a slaue and drudge vnto them. Salomon called those, Euill dayes, which were spent in searching into other mens liues, in rea∣ding Histories, and other worldly actions which doe little or nothing at all con∣cerne vs. The Apostle would haue vs to redeeme them; Redeeme those thou hast sould and mis-spent; for many were with me. Thy Angells did guard me. And amongst those many that had not an eye vnto their wayes, I had alwaies a care to looke vnto my steps.

The third is, That the Sinner lookes vpon the just,(3.) 1.10 as on the Attorney that ac∣cuseth him, the Executioner that torments him, & the Crosse that grieues & af∣flicts him; The Sinner doth behold the Iust with attention, and seakes to take his life from him, because in looking vpon him he beholds his owne condemnation. The Ele∣phant troubles that water which represents his owne foulenesse vnto him: And the Ape breaks that glasse wherein he sees his own ilfauoured face. A righteous man falling downe before the Wicked, is like a troubled Well, and a corrupt Spring. But the just man lookes vpon a Sinner, as vpon a wand that beats the dust out of him; as Gods Hangman, or the Instrument to execute his will. So King Dauid looked vpon Shimei when he cursed him; so Gods People vpon Pharaoh and Nebucadne∣zar; so the Prophet, on the Lyon which took his life from him on the way. Saint Augustine compares the Sinner to a Milstone and a Winepresse; the one clen∣seth the Oyle, the other purgeth the Wine. But it is not so with the Wicked, for they are like dust that are scattered before the face of the wind: The Hebrew renders it, Like a Measure that leuels out a thing to it's iust bredth and length, & defends it from colds and heats. Saint Augustine expounding that place of Genesis, Ma∣jor seruiet Minori, That Esau who was the elder brother, should serue Iacob that was the younger; askes the question, Wherein Esau did serue him, being that he was alwayes an enemie vnto him? And his answer is, That hee did serue him euen in his forsaking of him and his persecuting of him.

The fourth and last difference is,(4.) 1.11 That there being many things worthy com∣mendation, and of much vertue and goodnesse, in the Iust; the Sinner will nei∣ther haue an eye to see them, nor a tongue to praise them; but to find out the least moat or atome of ill, he is Eagle-eyed. And like vnto the Vulture, ouer∣flying the pleasant fields, and passing by the sweet smelling pastures, pitches vp∣on the blade bone of an Asse, or the carkasse of some stinking Carrion: or like vnto the Flie, who hauing the whole bodie, and that a faire one too, to light vp∣on, makes choice to fall vpon no other place but some tumour, or swelling. Those that did accompanie the Spouse, enuying her prosperitie,* 1.12 did murmure and gybe at her, saying, That for a Queene shee was somewhat of the blackest. Whereunto she answered, That indeed she was blacke, yet faire withall. Aaron and his sister Mirian murmured against Moses, Because hee had taken an Aethyopian to wife: Is it not a fine thing, (said they) that a Gouernor of so many Soules, a Ruler and Commander ouer Gods People, should marrie with a Blackamoore? The Rule which we are to obserue, is matter of Vertue; let vs fixe our eys vp∣on other folkes vertues, and turne them aside from those good gifts which are in our selues, Aemulamini charissimata meliora; but in matter of vice we must do the contrarie, &c.

Why doe not thy Disciples wash their hands? The seeing of one doe amisse, is many times the condemning of all: And this Leaprosie cleaues closest to the

Vulgar. Saint Augustine saith, Th••t the state Ecclesiasticall hath more parti∣cularly a great vnhappinesse in this with the Common people: for though such a woman bee an Adultresse, yet for all this, other husbands doe not thinke a jot the worse of their owne wiues: And though such a mans sonne bee a Theefe, they doe not therefore hate their owne children. But if a Minister doe amisse, or a Churchman commit such or such a sinne, they presently crie out against the whole Bodie of the Clergie; and what is but light in others, is heynous in them.

Why doe yee also transgresse, &c. Sweet Iesu, They hauing throwne so many iniuries vpon thee, & those in the highest nature [In Beelzebub the Prince of deuils, &c. a Glutton, a Samaritane, and the like reproch full tearmes] how comes it to passe, that thou didst then answer them so mildely, and now vpon so light an oc∣casion as this, thou growest so angrie with them? I answer, The occasions are many.

(1.) 1.13First of all, They had so ouerlayed him with iniuries, and so wronged his pa∣tience, that it seemeth he desired but some good occasion to tel them their own, and what kind of people they were; Quis dabit mihi Spinam & veprem exoptanti? O, that I could but alter my nature, or change my condition; O, that I could of a Rose become a Thorne. Moses his Rod was turned into a Serpent, and such a Serpent, that it deuoured those other Serpents of the Inchanters of Aegypt; whereby God did then seeme to say, King Pharaoh hath made him a Dragon, thinking to deuoure my People aliue; Ad te ô Draco magne, But I will turne my selfe into a Dragon, and will swallow downe whole both him and all his People.

(2.) 1.14Secondly, Howsoeuer light this occasion may seeme to bee, there lay a great deale of malice hidden vnder it, and a great deale of enuie. Other vices haue much of the Deuils venome in them, but none of them so much as Enuie. There was a great deale of enuie couered vnder those words, when the little childeren cried to Elisha, Baldpate, bald pate; whereupon the Beares came downe amongst them from the mountaines, and tore fortie two of them in pieces. This punish∣ment may seeme to exceed their offence; but the name of Baldpate did include much malice. For it beeing a fashion amongst the Prophets, to weare long haire like Nazari••es, they in dirision call the Prophet, Baldpate. And Iustine Martyr farther discouereth this their malice, and saith, That some of the Iewes were of opinion, That the Deuill had dasht Elias in pieces on the top of some high mountaine; and that these childrens meaning was, when they cried, Come vp thou Baldpate, that the Deuill would doe the like by him. This their malice was likewise holpen on by their Parents, who read this Lecture to their Chil∣dren. And fit it was that Beares should be their Executioners; for a Beare being at his birth an vnshapen lumpe of flesh, the Dam thereof by licking of it brings it's eyes, mouth, and nose into a forme. In like manner, the parents of these chil∣dren had shaped them according to their owne mind, and informed them what they should say. In a word, These Scribes and Pharisees finding fault with the Disciples not washing of their hands, taxeth maliciously the vncleannesse of their hearts; and from that little sanctitie that they would inforce vpon his Dis∣ciples, they would faine infer, That their Master had but little holinesse in him; Wherein they shewed the great malice they bare vnto him.

Besides, There are some things which in Noblemen and Gentlemen are but toyes and trifles to speake of, which in those that professe a state of more perfe∣ction, are grieuous crimes. A young Gallant rounds the streets at night, courts

his Mistresse at her window, entertaines her eares with musicke, and this in him is not held any disgrace at all; but a graue Churchman, an old Deane, or a Cha∣non doth the like, this in him is a foule fault, and esteemed to be a heinous sinne. Dauid was a man of great strength; Sampson stronger than hee; cut off Dauids haire, and you abate not one iot of his strength; but cut off Sampsons, & he grows as weake as water, and yee may do what yee will with him, because his strength was in his haire.

Thirdly, Saint Hierome saith in an Epistle of his to Demetriades,(3.) 1.15 That nothing doth more discouer the basenesse of mans mind, and the vnworthinesse of his disposition, as to seeke to credit himselfe by discrediting of others, and to pre∣tend estimation not by the good in himselfe, but the ill in others; and comparing themselues with men of meane deserts, seeke to shine through others darknesse. Esay likens the heart of an ill natur'd man, to a troublesome and tempestuous sea, which seeking to cleanse it selfe,* 1.16 casts all it's filth vpon those shores which are next to it. The proud Pharisee kneeling before the Alter, boasted himselfe say∣ing, I am not as other men; these men are theeues, I am not so; these men are couetous, I am not so, &c. In your ballances, the one cannot come vp vnlesse the other come downe; the Moone giues not her light till the Sunne hides his head.* 1.17 In a word, It is the manner of some men to rise by other mens falling, and to grace themselues by disgracing others. Pharaohs Magi could increase euils; Mo∣ses caused Frogs, and they caused Frogs; Moses, Flies, and they Flies: but they could not lessen nor stop euills; bid them take away those plagues, they could not doe it. So there are some men, all whose worth and power consists in adding euills to euills, but not in taking them away. But God runnes a contrarie course, he alwayes doth good, but neuer does that is il: Sicut malum inter ligna syluarum,* 1.18 He is a Pippen among Thorns, he inuites vs with his Fruit; they scratch & teare our flesh. And albeit the washing of the hands was a verie light fault, yet one little and another little comes in the end to make a mickle. His Disciples doe not wash their hands, they doe not fast with Iohn Baptist, their master keepes companie with Publicans and sinners, he obserues not their Fasts, he hath made a compact with Belzeebub, Non est à Deo, He is not of God. See what a mali∣cious conclusion they make of these premisses.

Fourthly, It is a hatefull thing to God, That a man should commend Vice, and condemne Vertue; Hee that iustifies the Wicked, and condemneth the lust,(4.) 1.19 both are an abhomination to the Lord. Esay repeateth the same lesson in the fifth Chapter of his Prophecie, Woe vnto them that speake good of euill, and euill of good; that iusti∣fie the wicked, and take away the righteousnesse of the righteous from him. And for the better qualifying of the greatnesse and heinousnesse of this fault, in one place the Scripture cals it abhominable; and in another, bewailes it with a Vae, or Wo; which (as Saint Gregorie hath noted it) is commonly athreatning of a perdurable punishment. And therefore Esay farther addeth, As the flame of fire deuoureth the stubble, and as the chaffe is consumed of the flame, so their root shall be as rottennesse, and their bud shall rise vp like dust.

Fiftly, Our Sauiour returnes the point of this weapon vpon their owne bo∣somes, by comming vpon them with a Quare & vos, conuincing (as Saint Hie∣rome saith) this their slander, with a truth.(5.) 1.20 The like befell him in the case of the Adultresse, when the Pharisees askt him, If they should stone her or no to death, according as the Law commanded: whereunto he answered, Let him that is with∣out sinne cast the first stone; it is but a slouer••ly tricke to go about with foule hands to make another bodie cleane. Aristotle faith, That the eyes haue no colour,

(nature so holding it fit) to the end they might the better receiue and discerne all other colours. In like manner, he that will reprehend other mens faults must himselfe be blamelesse. Dauids sinne was knowne to all the world, yet he made confession thereof onely vnto God, Against thee onely haue I sinned, &c. be∣cause God onely had the power to punish him. For he onely (saith Saint Augu∣stine) doth iustly punish, in whome there is not any thing to be found that deser∣ueth punishment;* 1.21 and that man is fit to reprehend another, in whom nothing is to bee found worthie reprehension. Those of Israell sallyed twice out against those of Beniamin, desiring justice at Gods hands of that cruell sinne which they had committed, but were both times ouercome. Saint Gregorie saith, That they went forth against them to reuenge Gods honour, and the wrong that was done to their Neighbour; but God did not giue them the victorie, because they had an Idoll amongst them which they adored. Now hee that will punish another mans sinnes, must first purge himselfe of his owne sinnes.

The representing of mans owne sinnes to himselfe, is a great Tapaboca, or stop∣game, to play vpon other mens faults. To that Sinner who vseth to cast his sins like a wallet ouer his shoulder, God saith, Statuam contra te faciem tuam, I will make thee to see that which thou doost not see, and I will bring those sinnes which thou hast throwne behind thy backe, before thy face, to the end that be∣ing ashamed of thyne owne doings, thou maist not find fault with other mens actions.* 1.22 Woe is me, I am vndone (saith Esay) because I am a man of polluted lips. The Prophet had seene God in a Throne of great and wonderfull Maiestie, and hee would haue published and proclaimed the same to all the World, but hee sayth That he durst not presume to do it, because his lips were polluted. The Chaldae word is, Grauis ore, My lips are of too heauie a dulnesse for such high Misteries. The seuentie Interpreters render it, Vae mihi, doleo compunctus, My sinnes stop my mouth, when I consider myne owne life, I dare not question another mans. The Pharisee censured Marie Magdalen to be a Sinner, and our Sauiour Christ to be no Prophet; but our Sauiour set••ing before him a reconuention of many grie∣uous sinnes, he left him amased and ashamed. God tooke away the poore in∣nocent babe which Dauid had by Beersheba, pretending therein (according to Theodoret) to burie this his sinne vnder ground, because he beeing appointed by God to punish Adultrers & Murdrers, they might not tit him in the teeth & say vnto him,* 1.23 And why doe you the like? Saint Paul askes the question, Is God then vn∣iust? And he answers thereunto, God forbid, else, How shall God iudge the world? If thou shouldest aske a Phylosopher, Whither it were possible for God to sinne? He would answer, It is not possible, because he is Causa prima, & norma vniuer∣salis, The prime cause, and vniuersall rule. But Saint Pauls answer is, That it is not possible that God should sinne, because he could not then conueniently gouerne the world. For he can hardly reforme sinne in another man, who had need to re∣forme what is amisse in himselfe. Three Kings did conspire against the king of Moab,* 1.24 they besieged his Citie, and he seeing himselfe in a desperate taking, tooke his eldest sonne that should haue raigned in his stead, and offered him for a burnt offering vpon the wall. Cajetan saith, That this Sacrifice was not done to the God of Is∣raell, as some haue imagined, but to those Idols which that King did worship; and that after this so cruell an act, there insued so great a plague in the Israelites Campe, that they were forced to raise the siege. Facta est indignatio magna in Is∣rael. The Hebrew hath it, Ira magna: The Vulgar renders it, Israel was sore grie∣ued, and departed from him, and returned to their Countrie; but the wrath of God entred into their Armie, for that they had sacrificed their sonnes & daugh∣ters

to Deuils, according to that of Dauid, Sacrificauerunt filios & filias suas dae∣monio. By whose example the King of Moab learned to offer this kind of sacri∣fice; and God was highly offended with them for it, and therefore would not suffer such as had playd the Idolaters in sacrificing their children, to take away the Kingdōs of other Idolaters, who perhaps were lesse faulty than themselues. Alexander layingit to a Pyrats charge, that with two ships he had robbed at sea; hee returned him this answere, Thou rob'st all the World, and no man sayes any thing vnto thee; and I, who to picke out a poore liuing, put foorth to sea but with two poore little barkes, must haue theft and pyracie layd to my charge. The like answere did a Bishop make to Pope Gregorie the second, when hee kept his Sea at Auignon, Who giuing him a shrewd checke, for that he did not reside in his Bishopricke; he told him, It is now full three score and ten yeares that the Popes Sea hath beene kept out of Rome, and your Holinesse now reprehends me for liuing but three dayes from my Bishopricke. To this purpose sutes that answere which Vriah gaue to King Dauid.* 1.25 This valiant Captaine tooke vp his lodging, and layd himselfe downe to sleepe in the porch of the Kings pallace: And the King asking him, why he did not goe home to inioy the ease and plea∣sure of his owne bed? He made him this answere, The Arke of God dwelleth in Tents, and my Lord Ioab Generall of your Army, and the seruants of my lord abide in the open fields; shall I then beeing but an ordinarie souldier, goe into my house to eate, and drinke, and lye with my wife? By thy life, and by the life of thy soule, I will not doe this thing. This was a seuere reprehension in Vriah, to his soueraigne. For if a subiect shall out of such honest respects refraine from going home to his owne house; much more ought the King to haue abstained from lying with another mans wife. Nor is that Historie of Iudas much amisse, who being Gouernor of the people, and finding Thamar great with child, would needs execute that law against her, of adulterous women; But Thamar proued, That he that was to iudge others, should not himselfe be a delinquent.

Now wee come to the last reason of this our Sauiours sharpe and quicke an∣swere vnto them. There were two Truths prophecied of our Sauiour Christ:

The one, his Meekenesse and Gentlenesse. And of this,* 1.26 there are many pro∣phecies.

The other, The stoutnesse and courage wherewith he was to reuenge the wrongs and iniuries done to the poore. Saluos faciet filios pauperum & humiliabit calumniatorem, He shall saue the children of the poore, and shall humble the slanderer. Saint Austen, Iustin Martyr, and many others, vnderstand this to be spoken litte∣rally of Christ. For Calumniatorem, the Greeke reades Sycophantam. And so doe they call your Promooters and Informers. Whether it were, because in Athens they had a Law, that none should bring figges to that Citie to sell; Or whether it was forbidden in Greece, that any should enter to gather figs in another mans orchard; (Whence he that informed thereof, came to bee called a Sycophant) Or vpon that wittie conceit of Aesops, who, when a certaine seruant had eaten some figges▪ and layd the fault vpon one of his fellowes, gaue order, that both of them should drinke luke-warme water, and the eater of them, hauing vomited vp the figges▪ they called him Sycophant. Our Sauior then shal saue the poore, and humble the slanderer. Hee shall smite the earth with the rod of his mouth, and with the breath of his lippes shall he slay the wicked.* 1.27 Iraeneus expoundeth this place to be spoken of Gods protecting and defending of the poore. He is their tower of defence in the day of trouble, their hope in distresse, and their shield of com∣fort in their tribulation. And that God doth reuenge with greater seueritie, the

wrongs that are done to his friends, than those that are offered to himself, is a fa∣uor so vsually with him, and so generally known, that I need not to insist therup∣on. One while, because hee thinkes himselfe much beholding vnto them, that they wil resigne vp their owne right, and leaue the cause of their wrongs to him; and that they will put their hope, and their trust in him. Sub vmbra alarum tu∣arum sperabo, donec transeat iniquitas, i. Calamitas. Defend mee ô Lord, whilest this storme passeth ouer my head. Another while, that he may shew more loue to his friends than to himselfe. In the old Law, hee gaue great proofes of this Truth; and in the new, hee gaue farre greater testimonies thereof. Esay drawes a comparison from the Lyon, who hauing his prey betweene his clawes, a com∣panie of Sheapeheards come crying after him, making a great noyse and clamor, but he makes no great reckoning of it. And is all one with that saying of our Sa∣uior, Non rapiet quisquam de manu mea, No man shall snatch them out of my hand. Abi∣melech tooke Abrahams wife from him, and God at midnight appearing vnto him, in the midst of his mirth and lust, he spake vnto him in a fearefull voice, E•• morieris, Thou art but a dead king. The like befell Pharaoh. Procopias saith, That God did declare as much when he appeared in the firie bush. They did whippe his people with the rods of briars, and did burne them vp, by inforcing them to find straw for to heat the ouens wherein they were to bake their brickes; and God sayth,* 1.28 It is I that am whipped, it is I that am burned in the fire. Moses trea∣ting of this protection of God, takes his comparison from the Eagle, whose care and vigilancie in breeding vp of his young ones,* 1.29 is exceeding great: but in the end, shews himselfe verie cruell to that young of his, whose eyes hee exposeth to the beames of the Sunne. All this loue and care, ran along with the written Law. But in that of Grace, giuing vs greater pledges of his loue, he drawes his comparison from the Hen, whose loue and care exceedes all other indeerings whatsoeuer.* 1.30 Shee scorneth and contemneth her owne life for the safegard of her chicken; she fasts, that they may feed; she is content to bee leane, that they may be fat; and now and then dyes that they may liue. Saint Austen hath ob∣serued, that because the Deuill spake vnto Christ, That hee would make those stones bread for to releeue his owne hunger; he refused to doe it. But if it had bin to releeue thine, or mine, he would haue done it. As he turned the water into wine at the wedding, not for himselfe but for others. And at that meale in the mountaine, where he multiplied the loaues and the fishes, whereof himselfe did not eat a bit.

Why do ye also transgresse the Commandement of God. He wounds them with their own weapon, & retorts the force of this their argument vpon themselues, and sends them away ashamed. He driues them to a demur, and puts them to ponder vpon this Vos custodias, Of the Law, These sunnes that were to lighten this com∣monwealth;* 1.31 these North-starres, by which the people were to saile through the sea of this world. Concupiscentia spadonis euag••nauit i••uencam. Eunuchs were appointed for the guarding and keeping of women, as the vse is now in Con∣stantinople: But, that a gelded man through lust should defile a maid, beeing bound to preserue her honour: That he that should cloth the naked, should strip them bare: That hee that should keepe the Lawes of the Commonwealth, should bee the first that should breake them; is as strange, as shamefull. Phi•••••••• thrust Zambri and a daughter of the Prince of Midian through with his speare, and pinning them to the ground, did an acceptable sacrifice to God. Za••bri was of the Tribe of Simeon, who in the companie of his brother Le••ie, had ta∣ken that cruell reuenge of the Prince of Sichem, for the rauishing of Dinah, that

they left not a man liuing, nor a house standing. Now his grandfather hauing vsed so great rigour in punishing of such a dishonestie, he of all other should not haue committed this sinne. For this reason the Angell vsed the like rigor with Moses, whither it were because he had not circumcised his children, or whither it were because he tooke his wife along with him in that his journy, or whither it were that he had manifested the cowardise & feare that he had of Pharaoh; the Angell made semblance that hee would kill him: for hee that is a Lawgiuer, a Captaine, and a Gouernor, is bound to much more.

And why doe you also, &c. Here is a Why for a Why, they haue as good as they bring.

And here two considerations offer themselues vnto vs:

The one, That he that shall doe a wrong, shall bee paid in his owne coyne; that verie day that a man shall doe an iniurie by taking away the good name of his brother, he puts a taxe vpon his own reputation, seales the same, makes it his owne Act, and is bound to make repayment thereof: And this is a Quare & vos, Why doe yee also, &c. This is to throw stones against Heauen,* 1.32 or to ••pit against the wind. Dauid cut off Goliah his head with his owne sword after that he had reuiled Gods people; Iacob with Esau's owne cloathes, stole away the blessing from him, by putting on his hands and his necke the skinne of a Kid: with this deceit he grieued both his father and his brother, but he was paid at length in his owne coyne: Iosephs brethren sell him, they dip his Coat in the bloud of a Kid; so the same tricke that he had put vpon another, was afterwards put vpon him∣selfe: Vzziah would needs play the Priest, and when hee was putting on that sane lamina,* 1.33 or Frontlet which the High-Priests did vse in their pontificiall Ce∣remonies, behold, he was leaprous in his forehead: see how he was payd in his owne coyne, he had no sooner put it on his forehead, but he was punished in his forehead. King Ahab did bring home the grapes of Naboths Vineyard in Bas∣kets; he is payd in his owne coyne, for the heads of his sonnes were likewise de∣liuered vp in baskets. A seruant of Alexander Seuerus sould lying fauour••, words that were but smoke; but see how he was payd in his owne coyne, he was stifled to dea••h with smoke; fumo pereat, qui fumo•• vendit. It is noted by Saint Gregorie, That the great rich mans greatest sins lay in his tongue, and therfore he suffered more paine and torment in his tongue, than in any other part of his bodie. Saint Paul▪ Before he was conuerted, busied himselfe wholly in chaines, gyues, fetters, and imprisonments; hee went purposely to Damascus, with a full resolution not to leaue one man aliue; but he suffered afterwards in that wherein he had sinned, and was payd home in his owne coyne: for, as it appeareth in the Acts of the Apo∣stles, he himselfe had beene imprisoned sixteene seuerall times, and as one that had beene set vp as a sea marke, to bid others beware of running the same course as he had done, he aduiseth, Ne quis circum••eniat in negotio fratrem suum▪ q••oniam vindex est Dominus de his omnibus.

The second consideration is, That the wrong which thou shalt doe vnto ano∣ther, shall not onely be repaid thee in the same coyne, but with vse vpon vse, thou shalt pay double the principal; Redditurum fanor•• noris, saith Hesiod: And Iob, If any blot hath cleaned to my hands, let me sow, and let anotherreape, yea, let my plants be rooted out. And againe, If myne heart hath beene deceiued by a woman,* 1.34 or if I haue layd ••ait at the doore of my neighbour, Let my wife grind vnto another man, and let other men bow downe vpon her. It is miserie enough to be payd home in his owne coyne, and men for the most part when they haue returned wrong for wrong, rest reasonably well contented therewith; but with God, I must let thee know,

that the case is far otherwise; for it is vsual with him, to reueng wrongs seuenfold. The Prophet said to Dauid,* 1.35 Because thou hast taken the wife of Vriah to be thy wife, I will take thy wiues before thyne eyes, and giue them vnto thy Neighbour, and hee shall lie with thy wiues in the sight of this Sunne; thou tookest one wife from thy Neigh∣bour, and thy Neighbour shall take many from thee. This was that which Dauid charged Saul withall, when hee marched ouer the mountaines with his People, persecuting him to the death, The King of Israell is come out to seeke a flea, as one would hunt a Partridge in the Mountaines:* 1.36 Why should the King my Lord be at so much paines and cost to take away my life from me, it is as if thou shouldst goe about to kil a flea, or take a Partridge. A great Lord goes a hawking with twen∣tie Horse, and as many Spaniels, and I know not how many cast of Hawkes, hee returnes home at night with one poore partridge in his poutch, which is scarce, worth two Royals, the charge thereof comming to two hundred, and the tiring out of his bodie, to two thousand. Now if he should imploy all this in hunting after a Flea, farre greater were his follie. All the hurt you can doe me, is no more than the killing of a Flea; but the harme that you receiue thereby is ex∣ceeding great, as well in regard of the wasting of your Treasure, as in the toiling and trying out of your person.

Yee also transgresse the Commandements of God by your Traditions. The zeale of good is good;* 1.37 but when men are zealous of the lesse, and neglectfull of the more, it is not zeale, but passion. When your lightning doth not accompanie your thunder, all is wind: there are some zealous Professors that are all thunder and no lightning; they make a great noyse with their words, the wind whereof growes high, but the light of their good workes doth not shine to the World. The Pharisees were a kind of Alharaquientos, men that would make a great deale of doe and pudder about nothing; they keepe a strange kind of coyle about the washing and not washing of the hands, a thing scarce worth the talking of; de∣spising in the meane while the keeping or not keeping of Gods Commande∣ments. A Stacke of straw is on fire, and a Princes Pallace full of infinite riches is all on a flame; thou runnest to saue the stacke of straw, not caring what be∣comes of the Pallace. Art thou more carefull of straw than of gold? The like (saith Saint Gregorie) hapneth in mens vices; Pilate tooke a great deale of care that Christs death might not be laid to his charge, and washing his hands, as if he had no hand in the businesse, sticks not to say, I am innocent, &c. but made no rec∣koning of deliuering him ouer to the will and pleasure of the people. The Iewes held it to be a heinous sinne, to enter into the Praetorium or Iudgement Hall, Lest they should be defiled; but they accounted it no sinne at all, to nayle our Sauiour Christ to the Crosse, when they cryde, Sanguis eius super nos; they held it a grie∣uous sinne, that the bodies of those that were crucified, out of the obseruance to their Sabboth, should hang vpon the Crosse; but accounted it no sinne at all, to thrust a Speare into our Sauiours side after that he was dead, shewing in his death the loue they bare him in his life: they take no offence, that Christ calls them Hypocrites, false Prophets, and Transgressors of the Commandements of God; but when he tells them,* 1.38 That which enters in at the mouth, defileth not the Man, this is that they are angrie at, and this is Tragarse el Camelo, y desalar el mosquito, To swallow a Camel, and straine at a Gnat, to see a moat in another mans eye, and not the beame that is in his owne: Like vnto that Whale which swallowed vp Ionus at a bit, his bodie and cloathes all at once, and deuoures Pilchers one by one; and this was the Pharisees fault. Origen obserueth, That the washing of the hands was now turned to superstition, for therein they placed a great part of their fouls

saluation. Who can chuse but laugh at these mens ignorance and blindnesse, that they should swallow and digest many other foule faults, and should here be so nice and daintie, as to quarrell with our Sauiour about his Disciples washing or not washing of their hands?

Your Traditions; (saith our Sauiour) because for couetousnesse of gaine they had introduced many; and amongst the rest, this of the frequent and often wa∣shing of the hands, Non manducant panem (saith Saint Marke) nisi crebr•• lauerint manus, They eat no bread till they haue often washt their hands▪ Theophilact reads it Cubitaliter, vp to the elbowes. At our Sauiours owne Table▪ and at other places where now and then they were inuited, they euer behaued themselues in▪ a de∣cent & ciuil manner, as Petrus Chrysologus notes it vnto you; but they made little reckoning of this superstition, and of many others which the Pharasaicall aua∣rice had brought in; as to denie sustenance to our Parents to sweare by the Tem∣ple, but not by the gold of, &c. for, by making the gold more sacred, they presu∣med men would feare to filch any of it away▪ The Priests did purposely multiply Laws; for where there are many Laws, there are many transgressions, and where there are many transgressions, there are many gainfull commings in. God com∣plaineth by the mouth of Esay, Exactores spoliauerunt populum meum,* 1.39 The Extor∣tioners beat my people to pieces, and grinde the faces of the Poore. Vatablus renders it, Racemando spoliant; for by plucking off now a bunch, and then a bunch, they leaue not in all the Vineyard a Grape that is scarce worth the glea∣ning. Nicetas by these Exactors and Extortioners vnderstandeth the Priests; and saith, That as your couetous Misers, after they haue cutdowne their Corne and made it into great cocks, & carried home their haruest, fall a raking & a glea∣ning ouer and ouer againe, contrarie to the Leuiticall Law; so these men hauing deuoured the greater part of the Richer sort, they fall a raking of the poore, and take from them that little that they haue, by ordaining most vniust Lawes. The Sonnes of Ely the Scripture calls, the Sonnes of Belial; and farther sayth, That they did not know what did belong to the Priests Office, Nescientes Domi∣num, neque Officium Sacerdotum. Which Vatablus renders thus, Nescientes Domi∣••••••, ius fecerunt contra populum, Not knowing the Lord as they ought to haue done, they made a Law against the people, in fauour of their owne couetousnesse •• for they being to receiue the Offerings of the flesh sod, to the end that they might not pouder it vp, and keepe it to themselues, they brought in a new custome, That they should giue it them raw, that they might either put it into past, salt it, sell it, or otherwise doe what they list with it.

The World was alwaies and will bee still the same;* 1.40 that which wee see the Scribes and Pharisees did then, the like course doe they now take (which go∣uern the Commonwealth) with your Vintners, your Victuallers, your Butchers, your Fruiterers, your Hearbe-wiues▪ and a world of other Trades, imposing ma∣nie Lawes vpon them, not so much for that they import the good gouernment of the Commonwealth, as for the priuate benefit and maintenance of your Clerkes of the Market, your Alguazils, Attornies, Promoters, and all the rest of that rabble, which liue vpon these fees of Hell: And the knauerie hereof is to be seene in this, that when these Officers meet with false weights, or water mixt with wine, & the like, it is a wonder if they prohibit them to come any more to the Market, or to banish them the Country; but rather clapping a mulct vpon them, they continue them, and keepe them still a foot, as an Inheritance that brings them in profit, or as a Farme that affoords a set rent to their purses. You shal haue a Vintner brought a dozen times one after another into the court,

and as often fined, and yet be suffered still to sell wine; ••ee the Officers wel, and yee shall fell at what rates and with what weights you will: In a word, No man breakes in his trading, but hee that cannot content these Exacto••s. 〈◊〉〈◊〉 saith,* 1.41 That Couetousnesse is the onely God that commands the World; and one while it incounters with a brother; another, with a father; and now and then with God, and is the onely Tyrant that doth most domineere ouer our soules. Saint Paul cured a certaine maid hauing a Spirit of Diuination, which gate her masters much vantage by diuining▪* 1.42 but now when her Masters saw that the hope of their gaine was gone; they caught hold of Paul, and bringing him, before the Magistrate they complained of him, That he troubled the Citie. For Couetousnesse is such a Deuill, that the Deuill himselfe cannot (though hee would) cast it out of doores, where it concernes a mans particular intere••••. And when the Deuill shall affoord a man apparell for his backe, meat for his mouth, and money in his purse, if God should cast this Deuill out, the partie possessed would complaine for the losse of his companie. In Andaluzia, out of meere co∣uetousnesse they suffer their she-slaues euerie yeare to be got with child, that she may bring them a Turke or a Moore, (as others keepe Mares for breeders) that when they grow vp, and are able to worke for their liuing, they may bring them in dayly gaines, like horses that are hired out; albeit they lead therein a course of life contrarie to all both humane and diuine Lawes. But they suffer this De∣uill to dwell in their house for couetousnesse sake: but that this Deuill shou•••• dwell in Priests, Sine miserabili gemitu (saith Saint Bernard) dicendum non est, It is a most miserable and lamentable thing.

For your Traditions, &c. Sometimes the cause of a sinne is greater than the sinne it selfe: To breake the Law, is ill; but for to maintaine their Traditions, worse, for this is a contempt of the law, & of him that established the same. Eue∣rie-foot the Prophets repeat, Haec dicit Dominus, Thus saith the Lord▪ it seeming vnto them, That there can be no contradicting of this Proclamation, no reason giuen against it. For, to acknowledge God to be infinitely wise, and to alledge reasons withall against that which he commandeth, is to make him ignorant. In Leuiticus God said,* 1.43 Stand in awe of entring within my Sanctuarie; notifying thereby vnto vs, That there should dwell in our soules such a reuerend opinion of Gods Maiestie and omnipotencie, that whatsoeuer was not God, we should account as nothing compared therewith. Amongst other his Robes and ornaments belon∣ging to his place & Calling, the high Priest had his Rationale Iudicij, & his 〈◊〉〈◊〉 auream; it was rayment of silke set with twelue stones, wherein were grauen the names of the twelue Tribes; and in the middest thereof certaine letters which spake thus, Vrim & Thummim, Illumination and Perfection; which our Interpreter expounds to bee, Doctrine and Truth; in token that the Doctrine of the Law, which is the perfection of our vnderstanding, ought to bee grauen in the Priests brest, and communicated to the People. That same Zona aurea, or golden girdle, was that same Lamina or plate of gold, which beeing fastned to his Mitre, did serue as a frontlet to the Priests forehead: whereon was written Sanctum Domi∣no; signifying therby, That that which the Priest ought more especially to haue before his eyes, is the holynesse and purenesse of our Lord God▪ To this end was directed that terrible thunder and lightning on the Mount, which strooke the people into such a feare, that they cryed out, Non loquatur nobis Domin••••, Let not the Lord speake vnto vs; fearing least they should bee strooken downe to the ground in a swoone. Why, ô Lord, didst thou appeare in so terrible and feareful a manner? That they might haue a respect to the Maiestie of God, and stand in

feare of his power, that they might the better incline their hearts to keepe his Lawes.

The Sibarites, came to the Oracle of Delphos, to know how long their com∣monwealth should continue. Plato discoursing of a Commonwealth in general, in his Bookes de Republica hath put three signes or tokens of their duration and continuance.

The one, That their Princes should not lie.

The other, That the bad should not be more than the good.

The third, That the goings out, should not bee more than the commings in. For, That the Princes should bee Lyers, the good few, and their expences ex∣cessiue, are in all Commonweales sad vigiles of their end. But the Oracle made answere, That that Commonwealth should so long last and continue, whilest Man was not more esteemed amongst them than God. Whereupon they were persuaded, that their Commonwealth should indure for euer: It not being able to sinke into their heads, that so great a monstrousnesse as this should once suc∣ceede in their State. But it af••erwards happened, that a delinquent fled for succour to the image of Pallas, & the Gouernor willing his guard to lay hold on him, and to take him from thence, he shifted himselfe from the Goddesse, and clung close to the Statua of the Kings father, so that none of the Officers durst offer to touch him; and so that Kingdome was ouerthrowne. So this despising of Gods commandements, and the preferring of their owne Traditions, was the dissolution of the Iewish Synagogue.

For, besides Apostolicall and Ecclesiastical Traditions,* 1.44 which carrie so great authoritie in the Church, treating generally of such Traditions, which are cer∣taine antient Customes inherited from our fore-fathers; there are certaine other Traditions in the World annexed to particular States, which in their owne na∣ture are things indifferent. As your courtesies and complements amongst Cour∣tyers; The giuing of the right hand; And your Titles of Worship, Lordship, Excellencie, and the like. Such a great Lord cals for drinke, his seruant brings it, and deliuers it him vpon his knee. Thou sneezest, hee that is next vnto thee puts of his hat, not that that does hinder thy farther sneezing, but because it is a Tra∣dition, and a receiued custome so to do. Others, are reduced to Sanctitie and Holinesse. A Clergie man goes in a graue habit: A Friar, in a patch't frocke; Thou respects him for this and holdest him the holier man, not that he is so, but because it is Tradition. The Dominicans, reckon lesse of those religious or∣ders, that weare a hood of cloth; the Augustines, of those that weare one of Linsey-woolsie: not because it mattereth much, but because it is Tradition. But to put as much obseruance in these Traditions, as in the Lawes of God, is a de∣spising of God. Irritum fecisti mandatum Dei,* 1.45 Thou makest the Commaundement of God of no effect. Of these Saint Austen sayth, That euery one should keepe that custome, that he finds shall make for the peace and quiet of the Church, as also of those wee conuerse withall. As much as in you lyeth, hauing peace with all men. Others there are, wherein the opinion of the world can doe more than the faith of God. Your great Lords will impawne their estate to maintaine a Tilting or a Tournying, or in making a Maske for to doe their Mistresse seruice; They will bee liberall and bountifull to a common Buffoon, or Iester, but will scarce giue a royall to the poore. And this is Tradition. Iulian the Apostata made a Proclamation, that no Christian should inioy your Militarie ornaments; and ma∣ny tooke this for such an affront, that they who before would haue fried at the Stake for God, did denie him for worldly respects, and for the preseruing of

their honour. Gentlemen, not measuring their expences by their meanes, it so fals out, that oftentimes they want a royall to buy bread to put in their mouths, yet their vanitie so farre ouerswaies them, that they will not be without a coach, a lackey, a page, an old beldame, and a squire. They take vp commodities at deere rates, they run in debt, neuer thinke of paying it, and in the end are vtterly vndone; this also is Tradition. Your Captaines and Souldiers stand much vp∣on the Lawes of your Duell, and highly adore them; which beeing well exami∣ned, are the greatest & absurdest fooleries man can imagine? The Lye, must haue the bastonadoe; the bastonado, drawing of bloud; and drawing of bloud, death, &c. One shall strike thee with a cudgell, that shall breake thy shoulder-blade; And the Souldier will say, He had good hap that hee did not lame him with a cane. And this is Tradition. Your hucking Merchants, your cunning Tradesmen, & generally all that buy and sell, vse to cog & lye: It is not good, it is not good, sayes euery buyer, And this too is Tradition. Your Catch-poles, pole their prisoners;* 1.46 your Registers, register falsehoods; And this is Tradition. Saint Cy∣prian sayth, That the Churches perdition hath beene, that Christians are not contented with sinning through weakenesse, through ignorance, or through ma∣lice, but through opinion; whence it commeth to passe, that they seeke not excu∣ses for their sinnes, but authoritie to maintaine them, thereby the better to per∣petuate them. They that are condemned through error, are easily cured; but when they haue opinion in their fauour, and a generall consent, and are authori∣sed by custome, they are such currant money that none refuses it, nor seekes to remedie the same. Insanientium multitudo (sayth Seneca) fit sanitatis protectio, The madnesse of many, doth priuiledge madnesse. This passeth in these foresayd Tradi∣tions. And so are they receiued of all, &c. They sayd vnto Micheas, All the Prophets with one generall consent▪ prophecie good vnto the King. But how doe they deliuer this message well, if God doe reueale it to be ill? It is Tradition. But the Law of God, ought to bee the rule whereby wee are to leuell our actions, and the court wherein wee are to giue account of our doings. Tertullian sayth, That our Sauior Christ,* 1.47 was not called Custome, but Truth. Ego sum via, verit••••, & vita, I am the way, the truth, and the life. And Custome must bee qualified by Veritie, and not by Antiquitie.

For God hath commaunded, saying, Honour thy Father and Mother, and he that doth the contrarie let him dye; But yee say, Though he honour not his Father or his Mother, he shall be free: Thus haue ye made the commandements of God of no authoritie by your Traditions. In this honouring of our Father and Mo∣ther, he likewise includes their maintainance, and that wee should not see them want. But ye say, That he that shall take from Father and Mother and giue it to the Temple, doth comply with the Law. Munus quodcunque ex me obtuler•• De••, tibi proderit; It will profit thee, but it is better to giue it vnto God. Origen saith, That this errour did arise from another that was more antient. For when men were not willing to pay a debt, they did offer it to the Temple, and did noti∣fie the same to the Creditor. Corban, id est, donum est, I haue giuen it to the Tem∣ple, and therefore thou art not to require it at my hands. This was a rauening kind of couetousnesse. God would haue bread set vpon his altar, to the end that he that was in necessitie might be releeued;* 1.48 which was Dauids case when he was hungrie and in want, and God tooke it well. But how can he take it well at thy hands, that thou shouldst take away the bread from thy hunger-starued Fa∣ther, or from a poore needy soule, to offer it on the Altar? Athanasius reporteth another effect of couetousnes far more brutish and abhominable, who when hee

fled from Alexandria where he was Bishop, for feare of the Manichees and the Arrians, they exercised so many cruelties vpon the Catholickes, that treating them in a most inhuman and cruell manner, they condemned it to bee a sinne to succour the poore, and the streets being full of wretched and miserable people, no man durst looke vpon them, nor offer to releeue them, least they should be ac∣counted sinners.

This people doth honour me with their lips, but their heart is farre from me. There are a certaine sort of Sinners that are boasting Sinners;* 1.49 one will boast himselfe so farre to be thy friend, that there is not the sinne that hee will not doe to doe thee seruice; that he will slash this man, & slay that man, & sweare any thing that thou wilt haue him, though neuer so false: finding fault with such a one, That he is notworthie to be esteemed a friend, because thou canst not trust him with the murdering of such a man, the taking of such a purse, the robbing of such a house, nor with thy whoredomes nor adulteries, and the like. The Gentiles in the Primitiue Church did murmure against the Christians, saying, That they were an vnprofitable, impertinent, miserable, and nigardly kind of people; and the reason of it was, for that they would not eat with them till they vomited vp their meat as they sate at boord, nor drinke with them till they were ouertaken with wine. Tertullian makes an Apologie in their defence, and saith, That Chri∣stians, should not only be Christians but also to seem to be that which they are. S. Augustine confesseth in his Confessions, That the World in his time was growne so shamelesse and so impudent, that it was held a shame not to be shame∣lesse. To be a Sinner is bad, but to boast of sinne ten times worse.

Another sort of Sinners there are, which seeme to be Saints;* 1.50 Habentes speciem pietatis, (saith Saint Paul) Hauing a shew of godlinesse: Like vnto these Pharisees, who seeking outwardly to make great appearances and shewes of sanctitie, as rough and course cloathing, pale and wan faces, smokie countenances, publique prayers, humbling themselues on their knees in the Streets, their Fastings, their open giuing of Almes, their Philacteries, which were certaine skinnes of parch∣ment wherin the Commandements were written at large (Dilatant philacteria sua) the skirts of their garments stucke inward with sharpe needles to let them bloud,* 1.51 and the often washing of their hands vp to the verie elbowes; yet not∣withstanding all this, their conscience was a verie Dung-mixen, they were faire without, but foule within. Saint Chrysostome compares them to a Sword that hath a rich scabberd, but a leaden blade, Erue animam, & videbis pulchritudinem.* 1.52 Here is a goodly faire shew, a beautifull appearance of sanctitie and holynesse; but vnlace these mens brests, and looke into their soules and consciences, and then shall you see them in their true colours. Your great Merchants haue many suits of goodly hangings, rich Cloathes of State, faire Canopies, and costly Bedsteads; but they haue their Brokers to sell them: besides, they haue great store of daintie delicate housholdstuffe, and other fine curiosities, as Rings, Iew∣els, and chaines, all choice ware; but they are none of their owne, and therefore cannot be said to be rich. In like sort, the Pharisees were the Merchants & Bro∣kers of this sanctitie and holinesse, they carried it about with them for to sel and to make their best profit of it; and for that the people were much affectioned to this outward asperousnesse and strict-seeming course of life, they held them for Saints descended from Heauen. In Leuiticus God commaunded, That there should be no Linseywoolsey, no weauing of Woollen and Linnen together, be∣cause the one being so course, & the other so fine, it might be so curiously inter∣mixt, and so cunningly carried in the workemanship, that it might prooue a cose∣ning

and cheating kind of commoditie.* 1.53 The Gibeonites deceiued Ioshuah with another inuention like vnto this; they clad themselues in old cloathes, put old clouted shooes vpon their feet, layd old sackes vpon their Asses backes, full of drie and moldie bread, brought along with them old Leather bottles, with here a patch, and there a patch, as if they had had some great long journey of it, and had come from some remote region, they themselues reporting that they dwelt a farre off, when as indeed they were neere Neighbours; with which sleight of theirs, Ioshuah giuing credit vnto them, was cosined. This deceit is to•• oft (I feare me) put in practise; a bare foot, a patcht frocke, a wan cheek, a lowly looke, a wrying of the head, a lifting vp of the eyes and hands, a knee-submission, a bea∣ting of the brest, and a weake whining voice, spinning out a Yes verily, and euerie other word they deliuer, to it's ful length; sell vs this simulated sanctitie and counterfeited holynesse, for that of Heauen, being meerely an earthly inuention, and an hypocritical tricke,* 1.54 of purpose to deceiue: it is (as Osee sayth of Ephraim) as a Cake on the hearth not turned, which is scortcht and burnt on the outside, but raw and dough-baked within. It is the inner part that God loues, it is the heart and soule of man that he likes best of; as for the outward carriage of the bodie, a theefe or a villaine can put himselfe into his true postures, and feigne and dissemble the businesse as well as the best of them all.

Yet withall let me tell you, That God doth require of a Christian the sem∣blance of a Christian, and that as he is a Christian, so he seeme to bee a Chri∣stian: for albeit the Root giues life vnto the Tree, yet if it haue neither leaues nor boughes, it is but an vnseemely sight. Modestia vestra nota sit omnibus homini∣bus,* 1.55 (saith Saint Paul) Let your patient mind (for so the Vulgar render it) be knowne to all men; for if it bee wholly hidden in the soule, it will hardly be perceiued. Saint Augustine expounding that place of Saint Mathew, Beware of false Pro∣phets, which come vnto you in Sheepes cloathing, but inwardly are rauening Wolues; saith, It were fit that because the Wolfe puts on the Sheepes skinne, that the Sheepe should lay aside his owne skinne, and clap on that of the Wolfe. There were two Alters belonging to the Temple; the one without, which was of stone, wheron the beasts were offred; the other within, which was of gold, wher∣on Incense was offered. God was serued in them both; but in conclusion, the inward Alter was so farre preferred before the outward, that Philon saith, That one poore crumme of Incense offered from a tender heart, and a merciful soule, was of more worth than all the sacrifices that were offered without; Regard yee me not because I am blacke,* 1.56 for the Sunne hath looked vpon me. Saint Bernard saith, That the Spouses despising of this outward beautie, did arise from that great esteeme wherein she held the inward brightnesse and resplendour of the soule, which is a fire which consumeth and burneth vp the beautie of the bodie. Dauid calls the Church one while the Kings daughter, another while the Kings Bride; but hee paints her richliest forth vnto vs in her soule. The Kings daughter is all glorious within: not despising also the beautie of the bodie; Cloathed in a Vesture of gold wrought all with needleworke, and set forth with diuers and sundrie colours verie beautifull to behold. The Bridegroome aduiseth his Spouse, That shee should weare her colours in her heart; and as if that were not sufficient enough, he wills her to weare them on her arme. Our Sauior Christ in his praying and other occasions,* 1.57 vsed these exterior acts. Saint Paul saith, I will pray with the Spi∣rit, but I will pray with the vnderstanding also: There is the vse of your tongue set downe, If I pray with my tongue, the Spirit also praieth.

So that God will haue the exercise of soule and bodie both together.

First, Because God being Creator of both, it is fit that hee should bee serued by both.

Secondly, For mans satisfaction▪ For in regard that Man cannot see mans Faith, nor that pittie and compassion that he beareth in his bowells, it is requisite that he should manifest the same by some outward signes; for he can hardly shew himself religious towards God; who is irreligeous towards Man. And therfore it is said, With the heart we beleeue vnto Righteousnes, but with the mouth we confesse to Saluation.

Occasion is offered to receiue the Sacraments, or a necessitie of giuing a testimonie of our Faith; here euery Christian is bound to manifest the same by outward signes.

Thirdly, The sanctitie and holynesse of the Soule doth giue force and vertue to that of the bodie, and that of the bodie doth confirme and augment that of the Soule; the heart giues vigour and vertue to deuout eyes, to hands lifted vp, and to knees humbly kneeling on the ground. And these outward ceremonies doe strengthen, increase, and inflame the Spirit and inward deuotion. Saint Au∣gustine saith, That God hath no need of these ceremonies for the better manife∣station of our mind, but that Man hath need thereof for to kindle & stir vp more zeale and feruour in himselfe, being that by them the hearts affection is the more set on fire. And Saint Cyprian, That by humbling our selues vpon our knees in the sight of God, we are not to endeauour to please and serue him onely with the thoughts and meditation of the soule, but also with the disposition of the bodie, and the voyce of the tongue. Dauid drawing neere to his end, a little be∣fore he died did much indeere this Doctrine to his sonne S••lomon,* 1.58 Haue a care that thou keepe the commandements of thy Lord thy God, and all the ceremonies belon∣ging thereunto, as it is written in the Law of Moses; that thou maist prosper in all that thou doost, and in euerie thing whereunto thou turnest thee.

But their heart is farre off from me. The whole man, take him all together,* 1.59 may make sweet musicke in Gods eares, (like vnto an Organ, which by different Keys makes different sounds) but God delights most in the musicke of the heart, for the lips, the feet, and the hands being capable of suffering violence, the heart is not subiect thereunto.

The cleannesse of the heart ought to performe the exercise of all the vertues, but Fastings, Prayers, and Almesdeeds comming forth of a soule heart, like wa∣ters flowing from a foule conduit, corrupt those wholesome waters; Abhomina∣tio est mihi, saith God by Esay, This is to put new patches into an old garment, and new wine into old stinking Vessells. Saint Augustines saith, That that which God principally forbids in the Decalogue, are the desires of the heart; whereun∣to the Schoolemen ad the exteriour act, though there is no wickednesse like to the inward wickednes: and if the outward be more punished, it is because of it's more hurt through it's ill example. The workes of Vertue are not all equall, yet al of them haue one ground & foundation, which is the loue & feare of God. Abraham was charitable, Dauid humble, Eliah zealous, Moses milde, Iob patient, Martha solicitous, & Marie deuout; God must be paid in al these seueral coines. Let euerie man looke vnto the cleannesse of his owne soule▪ and let him exer∣cise himselfe in that which he is able; crying out with the Psalmist, To thee will I confesse in the vprightnesse of my heart.

It was a great goodnesse of Gods mercie towards vs, to place our felicitie and our good in a thing so proper vnto vs, that no man is able therein to hinder vs. If he had inioyned vs Fasting, wee might haue complained of our weakenesse;

if Almesdeeds, we might haue complained of our pouertie, and so haue excused our selues; but for the keeping cleane of our heart, and for to loue and feare our God, as none can 〈◊〉〈◊〉 vs thereof, so none ought to outstrip vs therein. For the expences of the Sanctuarie, neither might the Rich offer more, nor the Poore lesse; and this was a type and figure of the spiritual offering of our ••oules, wherein we are all equal & alike: and that not without the great prouidence of Heauen, to the end that no man might haue cause to alledge an excuse. Hast thou trauelled abroad to plant Gods Religion amongst Infidels? No: Hast thou kept thy bodie vnder by disciplining thy selfe? No: Eatest thou flesh in Lent? Yes. For th••se things euerie one may alledge many excuses, but for the foulenesse of the heart, there is no excuse. We read in the Legend, That the Deuil met with Machari••s, and told him, I haue the odds of thee in a thousand things; thou fa∣stest, and I neuer eat; thou watchest, and I neuer sleepe; thou sometimes takest paines, and I am neuer idle: yet thou hast one great aduantage of me, to wit, thou hast a cleane heart, and myne is full of rancor and malice, &c.

* 1.60This people honours me with their lips, but their heart is farre from me. This is an excellent Lesson for those that pray and sing in the Quire; that prayer which is onely with the tongue, God makes little reckoning of it. Saint Cyprian sayth, That the Church doth admonish the People▪ that at the time of diuine Seruice they should haue their hearts in Heauen, Sursum corda: And although their an∣swer be, Habemus ad Dominum; yet many doe repeat it by rote, like Parats, with∣out any kind of attention at all. Thou desirest of God, That hee would heare thee, when thou art so farre off from thy selfe, that thou doost not heare thy selfe, and wouldest haue him to be mindfull of thee, when (God knowes) thou doost not mind thy selfe. It is a wofull thing, that men should say Seruice as if they did not say it, and that they should pray as if they did not pray, and that they should sing as if they did not sing. The Lateran Councell saith, Studiosece∣lebrent, & deuote quantum Deu•• dederit: And they willed it so to be done, In vir∣tute sanctae obedientiae. Saint Paul, Be fulfilled with the Spirit, speaking vnto your selues in Psalmes and Hymnes,* 1.61 and spirituall Songs, singing and making melodie to the Lord in your hearts. Whereupon Saint Hierome saith, Audiant hi quibus psallen••i in ecclesia officium est, Let your singing men giue eare to that which they sing in the Church. And Gratian puts it in the Decretals: And the Glosse saith, Non clemens, sed amans, clamat in a••re Dei, It is not the loudnesse of the voyce, but the louingnesse of the heart that rings in Gods eare. In a word, The power of Prayer must come from the Soule. Saint Gregorie saith, That Abels Sacrifice was so well accepted of God, because hee had first offered the same in his heart; and that it was not so much esteemed for that it was of the best of his flockes, but for the deuotion wherewith he offered it vp: And Cains, out of a contrarie respect so sleightly regarded.

But in vaine they worship me, teaching for Doctrine mens Precepts. By these Pre∣cepts of men, he vnderstandeth those which are contrarie to the Lawes of God, as it is well noted by Irenaeus. And in those dayes there were verie many among them, as Thomas, Saint Hierome, and Epiphanius hath obserued. Saint Paul sayth as much, Improoue, rebuke, exhort, for the time will come when they will not suffer wholesome Doctrine, but hauing their eares itching, shall after their owne lusts get them a heape of Teachers, and shall turne their eares from the truth, and shall be giuen vnto Fables. Where Faith is indangered, there must wee not vse a soft and smooth hand. Now the Pharisees following Iewish Fables, and applying themselues to the precepts of men, did turne away from the truth, they

placed their holinesse in outward ceremonies, they receiued the offerings of stolne things; God abhorring nothing more. The Saduces did denie the im∣mortalitie of the soule, the resurrection of the dead, finall judgement, reward, and punishment. The Galileans denied obedience to any saue to God. The Herodians did beleeue, that there was no other Messias but Herod. The Esseni, that men ought not to sacrifice in the Temple, nor sweare vpon necessitie, nor haue proprietie of goods. To all these our Sauiour sayth, They worship mee in vaine. They do but loose their labor in honoring me and in seruing me.

That which goeth into the mouth defileth not the man, &c.* 1.62 There is no meat in it's owne nature, that hurteth the soule. Saint Paul saith, To the cleane, all things are cleane; but to the vncleane, nothing is cleane. For, the sinne is not in the meat, but in the vse thereof, and when we ought to abstaine. God saw all that hee had made,* 1.63 and l•••• it was very good. The forbidden tree was good, but it was Adams disobedience that made it bad: Euery creature of God is good (saith Saint Paul) and nothing ought to beeref••sed, if it be receiued with thankes giuing.* 1.64 But the forge wherein this is ill forged, is the heart.

Out of the heart come euill thoughts. The heart in Scripture,* 1.65 is sometimes ta∣ken for the Vnderstanding, Their foolish heart was full of darkenesse. Sometimes for the Will, Where is their treasure, there is their heart allso. Sometimes for the Memorie, Let not my words depart out of thy heart all the dayes of thy life. And some∣times for the soule, Thou shalt loue the Lord thy God with all thy heart. From a good soule, come good thoughts and good workes; and from an euill soule, euill thoughts and euil workes. As this fountaine is, so are the waters that flow from thence, either troubled, or cleere. And as to repaire a sicknesse, wee must haue recourse to it's cause; so all your Saints adresse themselues to the soule. Dauid desired of God, that he would giue him a new heart, fearing that the heart that now he had, would neuer leaue it's woonted trickes, but runne according to it's old byas. Create in me a cleane heart, ô God▪ and renew a right spirit within me.* 1.66 And if that may not be done, then he desires an Amplius laua me. Wash me till my spots be taken away, and that I be whiter than the snow. Fiat cormeum immaculatum in iustificationibus tuis &c. At the doore of Paradice, God placed one, or many Che∣rubims. For Cherubin, is there in the plurall, beeing set there to cowe Man, and to keepe him backe. So many Cherubims were not set there for Man onely, but for the Deuill, who had taken of the fruit of the tree of Life, and deliuered it vnto Man. But the Deuill is farre more greedie of the heart of Man, than of the tree of Life. And therefore we are to desire of God, that he will bee pleased to set a guard vpon it.

From the heart, comes Murders, Adulteries, Fornications, Thefts, false Testimo∣nies, and Slanders. Here is a powerfull hellish squadron which assaults the heart. Saint Paul makes a larger muster of all these souldiers, These are the knowne workes of the flesh, dishonesties, filthinesse, vncleanenesse, fornications, adulteries, witch∣crafts,* 1.67 sorceries, enmities, contentions, emulations, angers, debates, dissentions, enuies, drunkennesse, and murder. There are no countries, regions, nor cities, (sayth Saint Chrysostome) that containe such a companie of enemies, and all of them conspiring against a poore miserable heart. What, so many rauening wolfes, against one silly sheepe? so many greyhounds let slip, against one cowardly hare? so many kites, against one single chicken? so many eagles, against one poore pi∣geon? so many vultures, so many harpies, so many fowles of rapine? and still the more, the more hard the prey is to bee got; What then shall that heart doe, which hath not wherewithall to defend it selfe. And the greater is our feare

(saith Origen) for that all this Armie of our enemies stands armed against vs euen within our owne doores. For sinne, is so farre foorth sinne, as it is voluntarie. For if our Will would but stand sentinell without, it were impossible for sinne to enter. So that the greatest enemie that wee haue, is our owne proper Will. And therefore our Sauiour sayth, That From the Heart, come murders, &c.

These are those spots wherewith mans soule is sullied; These the staines, wherewith he is defiled. For those things which man eateth, Non coinquinant ho∣minem, do not defile man. By the Prophet Esay, God prophecied of the wret∣ched ruine and miserable desolation of Babilon, and paints it forth so to the full, that there shall remaine no more reliques thereof than of Hierusalem: It shall be made (saith he) a dwelling for Hedge-hoggs, and a standing Poole of filthie stin∣king waters, and as a Citie that is vtterly ouerthrowne and destroyed: all shall be as heapes of earth and hollow bankes, wherein shall be bread all kind of cree∣ping wormes, and vermine, and venimous creatures; all shall bee pits, wherein shall be puddles of water for to make an habitation for Toads, Snakes, Adders, and Serpents. This shall bee the wretched condition and miserable estate of this great Babylon. He farther addeth, That he will sweepe it with a broome; a place so foule and so sluttish, as well in respect of those heapes of earth and rubbish, as also those filthie pooles and stinking puddles of water, How is it possible that he should come to sweepe it and make it cleane? I will sweepe it cleane from it's sinnes. For all other kind of filthinesse whatsoeuer, in respect of the foulenesse of sinne,* 1.68 are nothing filthie. The Hedge-hog, the Adder, and the Serpent, in the holes of the earth, nor the poysonfull Toads in the puddles of water, are not able to debarre vs of entrance into Heauen: but he that is sullied in sin, and is not washt cleane with the bloud of our Sauiour Christ, let him neuer looke to come there. The Hedge-hog with all his prickles shall not hurt thee, nor the Adder wi••h his teeth, nor the Serpent with his sting, nor all the venimous Ver∣mine in the World: The standing pooles and stinking puddles shall not soile thee; but the heaping vp of money, and thy keeping of it close in thy Chest, when the Poore are readie to starue for hunger, & haue not a peny to buy them a loafe of bread; that is it shall soyle thee, and make thy soule all mud and filth. That foulenesse which shuts vs out from Heauen, is that of sinne, and nothing else but that. And therefore it is said in the Apocalyps, Nihil coinquinatum in∣trauit in regnum Coelorum, Nothing that is filthie shall enter into the Kingdome of Heauen. And therefore Saint Chrysostome aduiseth vs, That we should haue an eye vnto that which defileth vs, & seeke to auoyd it. Which that we may so do, God giue vs the grace for his mer∣cies sake, &c.

Notes

• * 1.1

  Euuie, the guide that brought the Pharises to our Sauiour.
• * 1.2

  Informers as great a plague in a common weale as the flyes of Aeg••pt.
• * 1.3

  Psal. 52.5.
• * 1.4

  Apoc. 16.
• * 1.5

  Psal. 1••.3
• * 1.6

  (1.)
• * 1.7

  Psal. ••1.1.
• * 1.8

  The godly looke careful∣ly to their wayes.
• * 1.9

  What is ••ent by 〈◊〉〈◊〉 of Time
• (3.) 1.10

  The godly make vse of the Sinner for their owne good, so doth not he of them Prou. 25.
• (4.) 1.11

  The wicked like the fly will be all∣waies sucking as ••he botch.
• * 1.12

  Cant. 1.
• (1.) 1.13

  Patience once wounded, turns to dead∣ly rage.
• (2.) 1.14

  Enuie hath more of the Deuils venom in it, than any other vice.
• (3.) 1.15

  'Tis base in any, to seeke his owne cre∣dit, by the dis∣credit of ano∣ther.
• * 1.16

  Esay 57.
• * 1.17

  Luke 18,
• * 1.18

  Some delight in nothing but doing euill.
• (4.) 1.19

  The wicked are wholy giuen to con∣demne Vertue and commend Vice. Esay 5.20.23.
• (5.) 1.20

  He that would reproue an o∣ther, must▪ first redresse him∣selfe.
• * 1.21

  The punish∣ment of sinne belongs onely vnto God.
• * 1.22

  Esay. 6.5.
• * 1.23

  Rom. 3.5.
• * 1.24

  4. Kings 3.
• * 1.25

  2. Reg. 11.
• * 1.26

  Christ as he was meeke in reproouing, so he was stout in reuenging.
• * 1.27

  Esay. 11.
• * 1.28

  De••t. 30.
• * 1.29

  Gods prote∣cting of his children in the old Law, dif∣fering from that in the new.
• * 1.30

  Mat. 25.
• * 1.31

  For a man to commit that which him••elf should punish, i•• as strange as shamefull. Eccl. 20.
• * 1.32

  God payes euery man in his owne coyne.
• * 1.33

  2. Chro. 26.
• * 1.34

  Iob. 31.
• * 1.35

  2. Reg. 12.
• * 1.36

  1. Reg 26.
• * 1.37

  True zeale carries with it both light∣ning and thunder.
• * 1.38

  Hypocrisie straines at a gnat, & swal∣lowes a Ca∣mell.
• * 1.39

  Esay ••.
• * 1.40

  Many laws in a Common∣wealth bring gaine to some, but losse to most.
• * 1.41

  Couetousnes the onely God, that cōmands the world.
• * 1.42

  Acts 16.16.
• * 1.43

  Leuit. 16.
• * 1.44

  Traditions, how far forth to be regarded
• * 1.45

  Varietie of traditions.
• * 1.46

  Tradition the Churches perdition.
• * 1.47

  Chist not cal∣led Custome, but Truth.
• * 1.48

  Our offrings are no honor to God, when they harme another.
• * 1.49

  Two sorts of sinners, the one shamle••ly bold.
• * 1.50

  The other see∣mingly hol••. 1. Tim. 1.
• * 1.51

  Mat. •• 3.
• * 1.52

  Luke. 11.
• * 1.53

  Iosh. 9.
• * 1.54

  Osee 7.
• * 1.55

  Philip 4.
• * 1.56

  Ca••t. 1.5.
• * 1.57

  1. Cor. 14.
• * 1.58

  3. Kings. 2.
• * 1.59

  Of the whole Man, God most desireth the heart, why.
• * 1.60

  To pray with the tongue only, no•• plea∣sing to God.
• * 1.61

  Ephes. 5.
• * 1.62

  To the cleane all things are cleane.
• * 1.63

  Gen. 1.31.
• * 1.64

  1. Tim. 4.4.
• * 1.65

  What is vn∣derstood by the Heart. Rom. 1. Mat. 16. Deut. 4. Mat. 22.
• * 1.66

  Psal. ••1.
• * 1.67

  The Heart hath many enem es all within it selfe.
• * 1.68

  No fowlnes to that of sin▪