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 XXIIII. SERMON, VP∣ON THE SATVRDAY AFTER THE THIRD SVNDAY IN LENT. (Book 24)

IOHN 8.

Perrexit Iesus in Montem Oliueti.

Hee went into the Mount of Oliues, &c.

OVr Sauiour Christ the euening before, had preached in the Temple til that the drawing on of the night inforced him to make an end of his Sermon. Euerie one of his Auditors hied them home to their owne houses to ease and rest them∣selues; but our Sauiour Christ, who had neuer a house of his owne to put his head in, nor was inuited to any of theirs, betooke himselfe to the Mount of Oliues, as at other times he was woont to doe; which stood in that distance from Hierusalem, that it was but a walke, as it were, or easie Sabboth dayes journey: in the middest whereof was that little Brooke beset with Cedars, bending towards Bethania, where Martha and Marie dwelt. Heere our Sauiour Christ spent that night in prayer, but early in the morning came againe into the Temple, and all the People floc∣king about him to heare him, this Historie hapned of the woman that was taken in adulterie; whereof we are now to treat.

* 1.1He went into the Mount of Oliues, &c. Saint Augustine in a Sermon De Verbis Domini, (taken out of that Tract which he made vpon Iohn) calls the Mount of Oliues, Montem chrismatis & vnguenti: And Bede addeth, That the top of this Mount doth typifie the heigth of our Sauiour Christs pittie and mercie. And the Euangelist here aduiseth vs, That hee came from the Mount of Oliues to the Temple, where this Storie succeeded; because a worke of so great mer∣cie and clemencie, could not conueniently come from any other place. Moses descended downe from Mount Sinay, but with so rigorous a Law, that he brake the Tables in pieces, that all the People might not thereby indanger their dam∣nation. Sinay is a Bush, and from Bushes what can be expected but bruises and brushings, and all sharpenesse of rigour? But from the Mount of Oliues, no∣thing could come thence but Oyle, which is that common Hieroglyph of mer∣cie and compassion.

First, For it's softnesse and sweetnesse; and therefore did the Diuine proui∣dence so order the businesse, that Priests and Kings should bee annoynted

therewith, signifying thereby, how louing, milde, and gentle they ought to be.

Secondly, Because it strengtheneth and inableth those members which are weake and feeble. Deus ol••um permisit (saith Clemens Alexandrinus) ad leuandos labores. Your Wrestlers did vse to annoynt themselues with Oyle, not only that they might slip the easier out of their Aduersaries hands, but also because it made their joynts and their limbes more strong and nimble.

Thirdly, For that it is a soueraigne salue for all kind of wounds; for there is not any thing that doth so comfort, so supple, so assuage and disperse any ma∣lignant humor, and cure any festred sore, sooner than your pretious Oyles. The Samaritane cured with Oyle the wounds of that Traueller whom hee found wounded on the way to Ierico. Esay complaineth,* 1.2 That no man would sucke and draw forth the bloud from the wounds of his People,* 1.3 nor annoynt them with Oyle; Vulnus & plaga tumens non est circumligata, nec sota oleo.

Fourthly, For it's stilnesse, softnesse of nature, and little noyse that it maketh; beat it or batter it neuer so much, poure it out neuer so violently, it makes no noyse, but shews it selfe still and quiet; whence grew that adage mentioned by Plautus and Plato, Oleo tranquillior, More still than Oyle.

Fiftly, For the vertue that is in it for allaying of storms at Sea, and repressing of the rage of the billowes, for (as Plinie and Celius affirme) Oleo mare tranquilla∣tur, With Oyle the sea is calmed.

Sixtly, Because there is not any liquor that doth more spread and diffuse it selfe; Oleum effusum nomen tuum, Thy Name is as an oyntment poured out, sayd the Spouse to her Beloued:* 1.4 And the Saints declare the same of the person of our Sa∣uiour Christ.

Seuenthly and lastly, Because amidst all other liquors it is still vpppermost▪ and is alwayes swimming aloft, and euermore keeping it selfe aboue the rest; all which are proprieties of pittie and compassion, of mercie and louing kindnesse, which is soft, supple, and sweet this is that which giueth ease to our trou∣bles, and remedie to our paines; this is that which refresheth and strengthneth our weake and feeble Members; this is that which cures our wounds and assua∣ges the swelling of them; this is that which suffers and sayth nothing, though neuer so hardly vsed; this is that which composeth differences, turbulent strifes, & the raging enmities of this Worlds sea; and this is that which is a ge∣nerall salue for all sores, a friend at need, and the greatest representation of Gods glorie: for he is not seene in any attribute that he hath, so much as in this, Mi∣sericordia eius super omnia opera eius, His mercie is aboue all his workes. And to this purpose Pieri••s reporteth▪ That it was concluded by a ioynt consent, that the Images of the gods, should be wrought of no other kind of wood saue that of the Oliue.

He went vnto the Mount of Oliues, and came againe into the Temple, &c.* 1.5 These were our Sauiours stations, from the Mount to the Temple, and from the Tem∣ple to the Mount; in the Mount he prayed, in the Temple he preached. These are those two imploiments of Martha & Marie, figured in Lea & Rachael▪ here∣in is sum'd vp the perfection of Christian religion. Where it is to be noted, that Marie was still rauisht as it were, with the loue of our Sauior, and the swee••nesse of his words; and Martha with the care to doe him seruice. Rachael was ve∣rie faire, but barren; Leah foule & tendereyed, but fruitfull. The contemplatiue life is wonderfull beautiful, but not fruitfull;* 1.6 the actiue life is foule and bleere∣eyed (nor is it any wonder, hauing it's hands continually busied about wounds and fores) but is fruitfull in children and he that inioyes the beautie of Rachael,

and the fruitfulnesse of Leah, the contemplation of Marie, and the practise of Martha, hath attained to the heigth of Vertue and Holinesse. Ecclesiasticus com∣mendeth the sonne of Onias for these two qualities, As a faire Oliue tree that is fruitfull, and as a Cypresse tree which groweth vp to the Clouds. The Oliue is the em∣bleme of fertilenesse, for it's fruit and it's multitude of branches, and sprigges sprouting forth of it, sicut nouellae Oliuarum. The Cypresse is the Symbole of beautie; for although it beareth no fruit, yet it shoots vp like a Pyramis, to an extraordinarie heigth: and both of them make the stampe of a holy Prelate, whose mercie and compassion is most fruitfull, and whose prayer is most beauti∣full and pleasing: for there is not any thing that man can imagine to bee more faire, than that a creature by this meanes should come to grow so sweetly fami∣liar with his Creator.

* 1.7And all the People came vnto him, and he taught them. Some man may doubt, How the effects of Gods Word beeing so powerfull and so full of life, [Viuus est Sermo Dei, & efficax poenetrabilior omni gladio] and this People shewing themselues so deuout in hearing him; it should come to passe, that our Sauiour comming so early into the Temple, and tarrying there all day long, to teach and instruct them in the truth, they fell into so many sinnes as they did, and in the end into the greatest that euer was heard of?* 1.8 But that may be answered of those the Faithfull that were then, which Saint Bernard speaketh of those that are now, That many professe themselues to be Christians, and applie themselues to all those obligations that are befitting Christians, and performe all other Chri∣stian actions, and come (out of custome) to Sermons, to diuine Seruice, to the ce∣lebration of the Sacrament, & adoration in the Temple. And this is no great mat∣ter for them to do, considering they are borne and bred amongst Christians; in farre stricter duties is the Moore tyed to his Mahomet, and to the Lawes of his Alcaron; and in a farre more rigorous manner is the Gentile bound to his false gods, for that they sacrificed their sonnes and daughters to Idols; Immolauerunt filios suos, & filias suas Daemonijs, For myne owne part, I confesse (saith this holy Saint) in all humilitie, That as the young Heifar being accustomed to eat and tread out the Corne, takes the yoke patiently; so doe I come to these duties of a Christian, and of a religious man,* 1.9 more out of custome, than deuotion. Would to God that what this Saint said of himselfe in humilitie, might not too truly bee said of many Christians amongst vs, who submit themselues to the yoke of the Law, for the feeding of their bellie, and out of long custome.

Adducunt ei mulierem deprehensam in adulterio, & statuerunt eam in medio.

They brought vnto him a woman taken in adulterie, and set her in the middest, &c. This woman was peraduenture drawne to commit this foule sinne, out of the as∣surance that she had that this businesse would be closely carried, and out of that good loue and affection which shee bare to the Adulterer, and hee to her; who happely had sworne vnto her, That for her sake hee would bee content (if need were) to lay downe a thousand liues. But this loue did end in leauing her vpon the Bulls homes, with danger both of her life and honour; and this secret came to light in the sight of all Hierusalem.

There are foure manifest truths in matter of secrecie.

The first, Not to relie vpon secrecie; because, Nihil opertum, quod non re••de∣tur, There is nothing so closely carried, which is not at last brought to light: the rea••on is, because there is no sinne, be it committed in neuer so secret a corner, which

doth not come forth in the end, and vtter it's voyce aloud in the gates of the ci∣tie. So God said vnto Cain, presuming that that fratricide of his, because it was done in secret, should haue beene buried for euer, and neuer haue come to light, If thou doe well, thou shalt be rewarded for it; if ill, sinne lieth at the doore.* 1.10 And when Cain made himselfe as if he had been ignorant what was become of his brother Abel; the Lord said vnto him, The voyce of thy brothers bloud crieth vnto mee from the earth: And in Scripture it is an ordinarie kind of language to say, That our sinnes doe crie out for vengeance. When one of Ioshuahs souldiers hid a wedge of gold, Nicholaas de Lyra noteth,* 1.11 That the originall word signifieth likewise a Tongue; for though it were hid and buried vnder ground, yet did it crie out. Iob painteth forth the warinesse of an Adulterer, He waiteth for the twilight, and saith, No eye shal see me; and disguiseth his face; Like the Owle, he comes not abroad till it be darke night, he pluckes his hat downe in his eyes, he muffles his cloake about his face, he first lookes on this side, and then on that, lest any one should chance to espie him: In a word, such lewd liuers as these, like vnto your wilde beasts, keepe themselues close, watching for the darkenesse of the night:* 1.12 In ipsa pertransibuut omnes bestiae agri, Thou makest darkenesse, and it is night, wherein all the beasts of the Forrest creepe forth; and so it is with these beastly minded men. Sa∣lomon makes another kind of description thereof; A man breaketh Wedlocke, and thinketh thus in his heart, Who seeth me? I am compassed about with darkenesse,* 1.13 the walls ouer mee, no bodie seeth mee, whom need I to feare? But the truth is, That Walls haue eyes as well as eares; besides, the eyes of the Lord are ten thousand times brighter than the Sunne, beholding all the wayes of men, the ground of the deepe, and the most secret parts. And this man that thinks himselfe so close and so cunning that no eye can find him out, shall bee punished in the streets of the Citie, and shall be chased like a young horse-Foale, and when hee thinketh not vpon it, he shall be taken: thus shall he be put to shame of euerie man, be∣cause hee would not vnderstand the feare of the Lord. Saint Augustine saith, That none seeke to carrie these kind of businesses more secretly and more cun∣ningly, than your married woman, that hath a care of her reputation and honor; but she also, for all her slie cariage, shall bee brought out into the Congregati∣on, and examination shall bee made of her children; her children shall not take root, and her branches shall bring forth no fruit; a shameful report shal she leaue, and her reproch shall not bee put out. Salomon after hee had made mention of foure things that left no signe behind them, nor were to be traced out, or follo∣wed by the track; to wit, The way of an Eagle flying through the ayre; of a Ser∣pent gliding through the Rock; of a ship sailing through the sea; & of the wayes of a young man in his youth; hee further addeth, Talis est via mulieris adulterae, The way of an Adulteresse may verie well be likened vnto these, for that great artifice and cunning wherewith she dissembleth this her treacherie, as being on∣ly priuie to this her foule play, and wiping her lips, she sits downe full gorged at her husbands boord, and tells him that shee will fast, contenting her selfe with bread and water; to the end that by this her fasting and leading a godly life, shee may gaine a good report, and be free from the razors of malicious tongues: but in the end, (as before we haue said) Nihil occultum quod non reueletur, Nothing so secret which shall not be reuealed. For Sinne euermore leaues a print behind it, like those footsteps of Baals Priests; those steps of our forefather Adam; that coare of the cut Apple that choaked all Mankind; and those crummes and reliques of their feastings, who said, Nulium sit pratum quod non pertranseat l••xuria nostra, Let there be no meadows in which our ryot may not reuell. The Deuill, who assures vs most

of secrecie, takes off this cloake which he casteth ouer vs, and discloseth these our secret sinnes, when he hath a mind to open our shame. Dauid beeing a wise and discreet King, tooke extraordinarie care for the concealing of his adulterie; Forsitan tenebrae conculcabunt me, tu fecisti abscondite: hee carried the businesse so closely, that he thought it should not be discouered; but by those Letters that he wrote vnto the Generall of his Armie, That he should put Vrias in the fore∣front of the battaile, and where the greatest danger of death was; Ioab smelt out Dauids drift, and shewed the Kings Letter to some of his Captaines; who did blaspheme God, for that he had set a King ouer them, who for to satisfie his lust, set so little by the life of so braue and valiant a Souldier, and so seruiceable as Vrias was, and so well deseruing of his Maiestie.

* 1.14The second, That though a sinne be kept secret from the eyes of men, yet is it not possible that it should bee hid from the all-seeing eye of God. The Sunne hath not so cleere an eye-sight as God hath; The Sunne pierceth into the bowells of the earth, it discouereth the bottome of the Deepe: in the one he hath certaine Shops or Worke-houses, wherein gold, siluer, and pretious stones are wrought; in the other, Pearle, and diuers other rich commodities, as Corall, Amber, and the like. But although the Sun reacheth to the vtmost corners of the earth, and the most hidden secret places of this Vniuerse, by his vertue and heat; yet are there many which he cannot come neere vnto with his light and splendor: but from the eyes of God there is not that veine or least crannie in the earth, nor that shell, though neuer so small in the sea, that can hide it selfe; Sicut tenebra eius, ita & lumen eius, As the darkenesse is his, so is the light also. In that beginning when God created the World, he diuided the night from the day, and the light from darkenesse: but this was done for humane eyes; but to those diuiner eyes there is no night at all, and innumerable are those places of Scripture which prooue the truth hereof vnto vs.

The third, That God many times affoords vs a greater fauour in publishing a secret sinne, than in letting it lie hid and reserued against the day of Wrath, for our eternall and publique confusion.* 1.15 The Schoolemen make a question, Which is the more grieuous, the publique or the secret sinne? and it is a plain case, that the publique carries with it more grieuous circumstances of scandal, harme, and infection; and therefore Dauid stiles it a Plague or Pestilence: but the secret sin is always more dangerous, because it is in some sort incurable; there is no neigh∣bour to admonish thee of it, no witnesse to denunciate against thee, nor no judge to punish thee for it, nor no Prelat to reprehend thee therefore; for sinne once reprehended in persons that haue any shame in them in the world, turnes to amendment. Saint Augustine reports in his Confessions, That his mother had two Maid seruants, one a well growne wench, the other a little girle; and that when they went for Wine to the Tauerne, the bigger would drinke a good heartie draught, the lesser did but sip a little; but by sip after sip she grew by degrees to be a good proficient: and falling out one day before their mistresse, the bigger complained of the lesser, That she did drinke vp the Wine; whereof shee was so ashamed, that she would neuer after so much as offer to take it. Publique sins, all labour to amend: When a house is on fire, there is not that Tyler or Carpen∣ter, or any neere dweller, but will hast in and helpe all they can to quench it. Secret sinnes are like a smokie fire, which lies smothering & not flaming forth, wasts and consumes inwardly: and this is the cause that it is conserued and con∣tinued like a secret Impostume, which occasioneth our death because it cannot be cured.* 1.16 Vpon Achans sinne they did cast lots by Tribes, by households, and

by particular persons; and when the Delinquent was discouered, Ios••••ah sayd, Giue thankes vnto God, that thy sin is brought to light and made knowne to the world, and that thou shalt smart for it in this life; for had it beene kept secret, thy punishment had beene immortall. Dauids Adulterie being brought forth vpon the open stage, [In consp••••tu Solis huius] and Nathans reproouing him for it, was the future occasion of all his good. It could not chuse, to this adulterous wo∣man that was thus taken in the manner [Con el hurto en las manos, with the theft, as they say, in her hand,] but be a wonderful griefe & vexation, that shee should be carried publiquely through the streets, all the boyes of the Citie hooting at her, men and women poynting at her with the finger, and crying shame vpon her, and that at last she must be brought into the Temple, and there be set in the mid∣dest of that reuerend Auditorie and Assemblie, as a spectacle of shame and infa∣mie. But the opening of this her wound, was the curing of it; this which shee thought was her ruine, was her remedie; & this her marring was her making. The World held her to be a most vnhappie woman; for there being so many Adulte∣resses in the Citie, Whorings had ouerspread the land, and bloud had touched bloud; that this flash of lightning should light vpon her alone,* 1.17 and that this sudden thun∣der-clap should not onely voyce her dishonour, but her death. Whereas the Adulterer was by all adiudged to be a happie and a fortunate man, that by good hap he had escaped out of the hands of Iustice, either by flight, or greasing the Officers in the fist. Others stickt not to say, Siempre quiebra la soga, por lomas del gado; the weakest still goes to the wall: howsoeuer, the more certaine truth is, That she was happie, and the Adulterer vnfortunate.

The fourth, That euerie sinne is to bee made publique either in this present life, or in the life to come; and this sayth the aforesaid Letter, Nihil opertum quod non reueletur; and not onely publique notice to be taken thereof, but to bee ac∣companied also with shame and confusion. And this the Scripture prooueth vn∣to vs in many places; and for the amending of these two mischiefes there is no meanes so powerfull, as to haue recourse to repentance; from whence pro∣ceed these two effects:

The one, That it couers our sinnes, Blessed are they whose sinnes are forgiuen, and whose iniquities are couered.

The other, That it doth blot them out of Gods rememberance, according to that of Ezechiel, At what houre soeuer a Sinner shall repent him, I will no longer be mindfull of his sinne.

Haec mulier modo deprehensa est in adulterio.

This woman was taken in adulterie in the verie act, &c.* 1.18 All these words carrie w••th them a kind of emphasis which indeere the aggrauation of the Accusation, Haec mulier: For howbeit the sin of adulterie may be greater perhaps in the hus∣band, by giuing by his little respect and his bad example, occasion to his wife to play the Whore. [For as Thomas saith, He that treateth with another mans wife, se & suam discrimini exponi••, exposeth himselfe and his own wife to a great deale of hazard▪ because he soweth bitternesse in the marriage bed, contrarie to that rule of Saint Paul, Husbands loue your wiues, and be not bitter vnto them. For which cause they tooke out the gall from that beast which was sacrificed by married men vnto Iuno, for that the Head (which is the man) ought to be obliged to more continency, to more vertue, to more wisedome, & more fortitude, as Saint Augu∣stine tells vs] yet notwithstanding, this fault is held fouler in the woman. Eccle∣••iasticu•• treating of an Adulteresse, saith, ••he getteth shame to her selfe, and her re∣proch

shall neuer be blotted out. I know not whence it comes to passe, that the re∣membrance thereof is so soone blotted out in man, and that it should sticke by a woman all the dayes of her life.

* 1.19She was taken now. Now, euen in the nick: it is not a sin of any antient standing, it cannot plead prescription, that it was so many yeares since, or time as they say out of mind: for time doth either couer or lessen the offence; or it may be plea∣ded, that it was formerly punished. But this is not a quarter of an houre old, now, euen now did we take her in the manner, In adulterio, in the verie act of adulte∣rie. And here notifying the same vnto our Sauiour Christ, they fall a aggraua∣ting the heinousnesse of the offence; and this is prooued vnto vs by foure forci∣ble arguments.

The first, That there were punishments ordained against Adulterers by all Nations whatsoeuer.

Some did burne them aliue, if we may beleeue Lucian; so the Philistines bur∣ned Sampsons Spouse; and so Iudah gaue order to haue his daughter in law T••mar burned.

Some againe did vse to quarter them; and Euclides makes mention of a King that executed this law vpon his owne sonne.

Others pluckt out their eyes, as Valerius reporteth it.

And others did whip them and cut off their noses, as Siculus stories it of the Aegyptians.

Others (saith Caelius) did hang them.

Others did stone them to death, and that was Moses his Law.

Others did tie them to two trees, which beeing bowed downe by violence, letting them suddenly goe, did with a jerke rent one limbe from another, &c.

Hence may bee argued Gods chasticement; Per me Legum conditores iusta de∣cernunt.* 1.20 Salomon saith, That as it is not possible that a man should carrie fire in his bosome, and his cloathes not be burnt, or goe vpon coles, and his feet not be burnt; no more is it possible, that a man should lie with another mans wife, and that the justice of God should not take hold of him. And therefore it is sayd, Non erit mundus cum tetigerit ••am, He that goeth in to his Neighbors wife shal not be innocent, whosoeuer toucheth her: The Hebrew letter hath it, Innocent, in∣demnis: The Septuagint render it, Insons, impunitus. So that for other our sins, it may be God will let vs escape vnpunished; but in matter of adulterie, let no man expect the like fauour. And therefore hee commaunded, That in the Sa∣crifice of the Adulteresse they should haue no Oyle; to signifie, that it was a fault that deserued little or no mercie.

* 1.21The second Argument of aggrauation is, that many of the Saints haue giuen to Adulterie the name of the greatest and foulest offence. Philon sayth of it, Ad••••∣terium malificiorum maximum, Of all wickednesse Adulterie is the worst. Cornelius Tacitus affirmeth the like in his Annals. Pope Clement reporteth, That Saint Pe∣ter was often woont to say, Quid in omnibus peccatis Adulterio grauius? That amongst all the sinnes there was not any more heinous than Adulterie. Iob by way of hyperbole breatheth out this,* 1.22 If I haue sought to betray my friend, and haue layd wait at the dore of my neighbor, let my wife grind vnto another man, and let other men bow downe vpon her. In the Booke of Iudges it is called Magnum nefa••, ••••••∣quam tantum piaculum factum est in Israel,* 1.23 A villenie, the like was neuer committed in Israell. And a little before, Adulterie is sayd to bee Iniquitas maxima. And a great proofe of this truth is, the comparing of it with other ••innes, and the hey∣nousnesse wherewith they qualifie it aboue the rest. The murdering of 〈◊〉〈◊〉

seemed a lesse sinne to Dauid than his adulterie with Bersheba. And Saint Chry∣sostome prooues this out of that act of Abrahams, who intreated Saraah to giue out, that she was his sister; for if it should be knowne that she was his wife, ma∣king lighter of murder than adulterie, they would not sticke to kill him.* 1.24 Susan∣na esteemed lesse of death, than the dishonour to her selfe and her house. Ho∣mer stories it of Vlysses, That when he was absent from his wife Penelope, hee was solicited and earnestly layd at by Circes the Sorceresse, who promised to make him immortall: and howbeit hee did verily beleeue that shee was able to make good her word, yet did he lesse reckon of immortalitie, than of committing adulterie. Salomon proues, That theeuing is a lesse offence; for many men steale meerely out of pure hunger, vt esurientem impleant animam, that their hungrie soules may be satisfied. But the Adulterer hath no excuse at all; the Theefe may make satisfaction, Reddet septuplum, He shall restore seuen fold; the Law requires no more of him: but the Adulterer, with all that hee hath, is not able to make satisfaction; all the wealth and lands that a man hath, cannot ballance (bee they neuer so heauie) the wrong that is done by an Adulterer. In a word, The sinne of Adulterie is without all question of all other sinnes the greatest. Summus saeculi reatus, Tertullian calls it. Saint Cyprian, Summum delictum. And yet the Scrip∣ture confounds these two, and stiles Idolatrie, Adulterie: As in that of Hosea, Omnes adulterantur, quasi clibanus succensus, They ha••e all committed adulterie,* 1.25 they haue runne a whoring after strange gods, and are all as hot as an ouen. Saint Hierome vnderstanding here vpon this place, The Idolaters, &c.

The third argument is, The harme which insues vpon this sinne: Clemens A∣lexandrinus termes Adulterie, Pestem maximam. Iob, a fire that sweeps all away, makes hauocke and ruine both of root and tree, and euerie branch thereof, om∣nia eradicans germina, Rooting out all the Plants, euen to the children and nephews.* 1.26 Such adulterated Plants (saith Wisedome) though they take deepe rooting, and spread abroad their branches, yet shall they not inioy any stabilitie or firmnesse. The Roman Emperours made good proofe hereof, for such as were giuen to Adulteries, neuer saw any succession of their owne. The like did Herod, who robbed his brother Abimileck of his wife: and so diuers others. Filij tui sicut n••••ellae Oliuarum, which are neuer ingraffed into any other Tree. And the Church, though she be so cockering and indulgent a mother, doth disfauour them and reprooue them.

The fourth & last is, Natures dislike therof,* 1.27 which thinks her selfe extreamly wronged and iniured thereby; Which seemeth much to aggrauate the qualitie of the offence.

First, In the men; who perhaps though they doe not come thereby to bee infamous, yet they are not able with all that they haue, to recompence this so foule an affront; so saith Salomon. Alexander writing to his mother Olympias,* 1.28 stiles himselfe the sonne of Iupiter; but therein he exceedingly wronged his mo∣ther, in making her an Adulteresse, though it were by the greatest Deitie of Heauen.

Secondly, In the beasts, in whom there is a resentment of ••his wrong. In which kind, Plinie, Aeli••••, and diuers other Historians tell strange tales.

But aboue all, God holds himselfe therein greatly offended; especially this sinne being committed by Christians.

First, Because Matrimonie is a Mysterie, which represents the vnion of the marriage of God with his Church. And for this cause God calls them both but one flesh; They are 〈◊〉〈◊〉 more twaine, but one flesh, let not man therefore put ••sunder

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that which God hath coupled together. Where if you note it, hee speakes in the sin∣gular; for o••herwise they would not conueniently represent so strict a vnion.

Secondly, Because God is the authour of marriage; God created man and woman, and being wedded each to other, he said, For this cause shall man lea••e father and mother, and cleaue vnto his wife. And for Dauid his adulterie, the Lord said vnto him,* 1.29 The Sword shall neuer depart from thy house, because thou hast despised me, and taken the wife of Vriah the Hittite to be thy wife; it was not Vriah, but I th•••• was despised. Where I would haue thee to weigh well the word Me, who in the beginning of the world did authorise marriage; Me, who in the Law of Grace was personally present at my friends marriage, and there vnfolded the sailes of my Omnipotencie, working there and at that wedding my first miracle. S. Paul saith, If the husband be of the houshold of the Faithfull, and the wife of the Vnfaithfull, non dimittat illam, let him not forsake her: but if she shall be vn∣faithfull to her husband,* 1.30 he may lawfully then leaue her. So that God seemeth to be more offended, that she should not keep her faith toher husband, than that she should not professe the Faith of Christ.

But this they said to tempt him. They put on a shew of zeale, and feigned a dissembled desire of knowledge, and to be satisfied concerning this point: but the truth was, that they went a fishing, to see if they could catch our Sauiour in some answer that he should giue them contrarie to the Law, to the end that they might accuse him as a Transgressour. The Scribes they were jealous of their Law, the Pharisees of their Religion; the one sought to picke a hole in his coat vpon some quirke and quiller of the Law; the other, for the wronging of their Religion: and therefore they said vnto him, Seeing thou art a Master, to whom it belongeth to expound our Lawes, and that thou takest vpon thee at euerie bout to vnfold Moses his meaning; Moses law commandeth, That such should bee stoned;* 1.31 What sayst thou therefore? Euthimius saith, That they tooke our Saui∣our Christ to be so mercifull a minded man, that they did well hope that hee would wrest and wind the Law which way he listed, if not vtterly ouerthrow it. And they did ground these their suspitions vpon some Sermons of his which he had preached, wherein he had deliuered to the People, That it was lawfull to cure the Sicke on the Sabboth day; which was a new kind of doctrine in their Law. Saint Gregorie and Saint Ambrose doe both affirme, That they did verily persuade themselues, That our Sauiour Christ could not chuse but ••e caught in the trap, and necessarily fall into an errour, one while by pardoning contrarie to the Law; another while by condemning, contrarie to Grace.

Iesus autem inclinans se deorsum.

But Iesus stooped downe, inclining his head towards the ground. Saint Chrysostome saith, That for the Pharisees it was a most seuere act of Iustice; but for the Adultresse, a most noble act of mercie. These Hypocri•••• hee depriued of ••is sight, and would not cast his countenance towards them, which is one of Gods seuerest chastisements; Thou turnedst away thy face from me (saith the Psalmist) and I was troubled. For a King to turne away his face from a Fauorite, it wil shrewd∣ly trouble him; What perturbation must that then cause, When God shall not cast his eye towards vs, but turne his fauourable countenance from vs? Hide not thy face, ô Lord, from me, lest I be like vnto those that descend into the pit; O Lord, to denie the light of thy countenance, is to condemne me vnto Hell: and the grea∣test torment of the Damned is, that they are debarr'd thy sight; Cur faciem 〈◊〉〈◊〉 abscond••••, & arbitrar•••• 〈◊〉〈◊〉 inimicum tuum? All my happinesse consists in those thy

eyes, and to denie them vnto me, is to vse me like an enemie.

Towards the Adulteresse our Sauior carried himselfe as became a soueraigne Prince; for it is a common thing with Kings and Princes, to turne their eyes aside from a woman that is shamelesse and of a lewd and infamous life; the sight of a husband is a fearefull thing to a wanton wife, so is the eye of a seuere fa∣ther to a gracelesse sonne, so the austere looke of a King to his seruant that hath played the Traitor: how then shall Gods countenance skare vs, when hee shall looke askew vpon vs, and knit the brow of his heauie displeasure? When the Adultresse did behold her selfe in that Crystall Glasse, Christ Iesus, in whome there was no spot nor least specke of blemish in the world, and did see what a freckled soule she had of her owne, how foulely bespeckled with a loathsome morphew of this ouerspreading sinne; In what a confusion must she needs bee, and how dasht out of countenance? Dauid was as valiant a King, and as braue a soldier as euer drew sword, & one that fought the Lords battels; yet he conside∣ring the foulnesse of this his adulterous sin, weeping & sorrowing for the same, when he saw Gods eye was fixed on his fault, and that hee had withdrawne his woonted fauor from his person, he felt such torment in himselfe, that in the bit∣ternesse of his soule he was forced to crie out, Turne away thy face, ô Lord, from my sinnes. What then should this weake, this poore and wretched woman do in this case?

Iesus stooped downe. Saint Cyril saith, That our Sauiour herein did aduise your Iudges, that before they proceed to sentence, they should well and truly consider of the cause alone by themselues, and proceed with a great deale of lei∣sure & deliberation. Before that God did condemne the pride of those that built the Tower of Babell, he said, Descendam & videbo, I will goe downe and see what they doe. And the crie of the sinnes of Sodome comming to his eares, hee sayd the same againe: for there is no wisdome nor discretion in it, as Nicodemus said, to condemne a man, Vnlesse he first heare him speake for himselfe,* 1.32 and know what hee hath done. This is that which Dauid said, Doe righteous iudgement, ô ye sons of men. Suting with that of our Sauior, Iudge not according to the face or outward appearance. Daniel summarily shuts it vp all in this, The Iudgement was set, and the Bookes opened.* 1.33

He stooped downe. For albeit a Iudge ought to beare himselfe vpright,* 1.34 yet he ought still to stoope and incline himselfe to mercie. Christ looked downe vpon the earth, and considered with himselfe, that he had made this woman of earth. If a Iudge may euen in justice saue a Delinquent, if hee shall find a way open for mercie; he may comfort himselfe, that it is Gods fashion so to doe, and this may be his warrant. Elisha said vnto Elias, by way of petition, I pray thee let thy Spirit be doubled vpon me: This was a hard suit. Theodoret askes the question,* 1.35 Wherein the difficultie did consist? And he answereth,* 1.36 That it did not consist in miracles, nor in grace, but in that Elias his Spirit was so sharpe and so bitter: I destroyed the Israelites with fire from Heauen, and punished that people with three yeres famine; if my spirit should be doubled vpon thee, vpon the like oc∣casion thou wouldst consume them all, and make an end of them at once.

He lift vp himselfe. When he was to giue sentence he stood vp; for albeit a Iudge should in the medijs incline vnto mercie, yet in principio, and in fine, hee ought to deale vprightly, and exercise integritie. Let a Iudge vse a Delinquent with a great deale of courtesie and sweetnesse, let him seeke out all the meanes that he can, to saue him and to set him free; but in the apprehending of him, and the sentencing of him, let him be vpright and sound in that hee shall resolue vpon;

And in point of Iustice, let not the beame of the ballance lean aside, nor his fan∣cie ouersway him, nor any feare of great mens displeasure terrifie him. Gratious an•• righteous is the Lord,* 1.37 therefore will he teach sinners in the way. The Lord as he is sweet and gratious, so is he vpright and iust; and therefore it is fit that a Iudge should not onely know the Law, but should also sincerely execute the Law, not interpreting the same according to his owne pleasure, but according to reason and equitie.

With his finger he wrote on the ground. All that comment vpon this place, do agree in this, That he wrote in this manner, and why he did it:

And first of all, Saint Hierome saith, That hee wrote on the ground the sins of those that had accused this Adultresse: According to that of Ieremie, They that depart from thee shall be written in the earth;* 1.38 their names shall not bee registred in the booke of Life: wherewith he left them confounded and ashamed, and did prooue thereby vnto them, that they had neither any zeale to the Law, nor any desire to obserue the same. This was a blazoning forth of the honour and glo∣rie of our Sauiour Christ, beyond that of the Romans; here was a parcere subie∣ctis to the purpose; and a debellare superbos with a witnesse. And whereas the Scribes and Pharisees set vpon him in this their pride and brauerie, when they saw their own sinnes set downe before their eyes (which to a Sinner is a terrible and most fearefull sight) they let fall their plumes, and hung downe their heads for shame, being so basely deiected, as none could be more. I will lay all thy abho∣minations before thee; O, this is a sad and heauie spectacle, What humane eye can indure to behold them? especially when God shal raise vp our old sinnes, which we thought had beene forgotten and buried in the pit of obliuion. O, how true is that of Ieremie, and how pat to our present purpose, The yoke of my trans∣gressions is bound vpon his hand, they are wrapped and come vp about my necke. My heauie sinnes are continually before his eyes, as he that tieth a thing to his hand for a remembrance; the horrour whereof hath made my strength to fall. What a dismall thing is it, to see those my wickednesses which I thought had beene quite out of his remembrance, and that he had cast them behind his backe, to be brought before my face, and he to hold the beadroll of them in his hand, written in great capitall letters, Circumuoluta sunt in manu eius, like a piece of corke vnder a clew of thred. Esay paints forth certaine impudent and shamelesse Sinners, and presently anon after saith, Their destruction is written downe, and when I see my time I will speake thereof.* 1.39 O how doth Iob complaine hereof, Thou writest bitter things against me, and makest me to possesse the iniquities of my youth. He calls these bitter things, the sinnes of his youth. Saint Chrysostome saith, That hee borro∣wed this metaphor from a Iudge, who takes the penne in his hand for to pro∣nounce sentence, setting downe the offences of the Delinquent. And therfore Iob saith, I see that thou lookest narrowly vnto my paths, as though thou woul∣dest pronounce sentence against mee. And therefore Saint Hierome saith, That Christ wrote on the ground. And as a Iudge exposeth a Butcher to publique shame, by hanging his false weights about his necke; so thou, ô Lord, hauing readie written in thy hand the yoke of my transgressions, thou exposest mee to shame, by wrapping them about my necke.

Saint Ambrose sayth, that our sauiour wrote that which Ieremy prophecied of Ieconiah, Terra, terra, s••r be hos viros abdicatos, O Earth, earth, write these men de∣stitute,* 1.40 &c. And in one of his Epistles he sayth, Thou seest a moat in thy neigh∣bours eye, but not the beame that is in thine owne. A late Commentator hath this note hereupon, That our Sauior wrote downe the sinnes of this Adulteresse,

that he might see them satisfied; bearing himselfe like a pittifull Iudge, who freeth a poore debtor, but takes a note of the debt that is to bee payd; Wholly to forgiue the same, the party not beeing satisfied, could not stand well with his Iustice; and to condemne her wholly, could not sute well with his Mercie. And therefore he was bound to pay the debt for her. Supra dorsum meum fabricauerunt peccatores. Another letter sayes, Scripserunt. He entred into bond for vs all. But although it be most certain, that he wrote some letters, or some sentence, against the sinnes of these her accusers (and therefore the Greeke text sayth, Hoc digito scribebat in terra) yet what that was which hee then writ, there is no certaintie thereof. And it is a great indicium or token that they did not well vnderstand those Characters, because vpon that writing they did not depart and goe their way. But vpon those words which our Sauiour afterwards said vnto them, Qui sine peccato est, Let him that is without sinne, And presently thereupon the Euange∣list addeth, Audientes haec vnus post alium abijt, That hearing these things, they went their way one after the other.

Secondly, Saint Austen saith, That he wrote on the ground, for to signifie that the names of the Accusers were not writ in Heauen. Alluding vnto that which he said vnto his Disciples; Reioyce, because your names are written in heauen. Or, for to show that it was he himselfe, which with his own finger had writ the Law in those Tables of stone; and withall to intimate, that the new Law was not to bee written in ragged stone, but in fruitfull ground; not in the roughnesse of the Law, but in the softnesse of Grace. And Saint Ambrose in the Epistle formerly alledged, doth in a manner repeat the verie same words. So that by all these cir∣cumstances, it plainely appeareth that hee noted them out to bee transgressours of the Law, and to bee such a kind of people that had not the feare of God be∣fore their eyes, beeing neither iust in their Iudgements, nor mercifull in their Workes.

Let him that is without sinne, &c. He had recourse to the rigour of the Law, by condemning the Adulteresse to be stoned to death, which was an infamous kind of death, Achan, Naboth, those false Iudges that wronged Susanna, and good Saint Steuen suffered in this kind. He had recourse likewise vnto his mercy, by absoluing her of this her sinne. For their condemning of her to be stoned, who were faultie in the same kind themselues, was a kind of absoluing her. And this limitation (as Saint Cyrill hath obserued it) was iuridicall, and according vnto Law. For as she was to be stoned by the Law, so she was to be stoned according to the Law; But the Lawes doe not permit that the transgression of the Law, should bee righted by those that are transgressours of the Law. So that when our Sauiour sayd, Let him that is among you without sinne cast the first stone at her; hee vnderstood by sinne in that place, the sinne of Adulterie, for otherwise it had beene contrariam actionem intentare, and the reconuention had not beene so strong and forcible. When the Pharisees found fault with Christs Disciples for their not washing of their hands, he retorted their owne weapon vpon them with a Quare & vos? And here treating with him touching this womans Adulterie, hee giues them this answere, Qui sine peccato est, &c. Saint Austen makes a question, whether the Adulterer himselfe were there or no? And his resolution is, that the rest were there. So that in the Accusers there were two foule faults to be found, which are inexcusable.

The one to let goe a Delinquent for particular interest, and priuate gaine, as wee read in the Maccabees, of Ptolomeus his freeing of Menelaus from his accu∣sation, notwithstanding he was the cause of all the mischiefe wherewith he was

charged, and a man that deserued death in the highest degree: the Text there say∣ing, that he was Vniuersae malitiae reus.

The other, That they who should haue beene preseruers of the Common∣wealth, and maintainers of Iustice, should be the Caterpillars of the Common∣wealth, and the ouerthrowers of Iustice.

And if any bodie shall aske me, how they being faultie themselues, should dare to accuse this woman of the same crime. Saint Austen in his Confessions renders this answere, Fortis inscriptio, quam nulla deleuit iniquitas. Though God hath pri••ted with such deepe letters in the paper of our Consciences, the hate∣fulnesse of sinne; yet notwithstanding those many sinnes of our owne, wee will not forbeare to condemne other mens sinnes, though we be faultie of the same our selues. A Merchant apprehends a poore petty Theefe, brings him before a Iustice, and causes him to be whipt, not considering that himselfe is the greater Theefe of the two. Diogenes told the Iudges and other subordinate Ministers of Iustice, That the greater Theeues did hang the lesser. Dauids adulterie beeing put in the third person,* 1.41 hee told the Prophet Nathan, As the Lord liueth, the man that hath done this thing shall surely die, Filius mortis est. How doest thou condemne that in another, which thou dissemblest and smoothe∣rest in thy selfe; Fortis inscriptio, quam nulla deleuit iniquitas. Absalon had a great Councellor called Achitophel; Dauid had another as wi••e as hee, called Cushai: now when Cushai saw that Achitophel tooke part with Absalon, he said vnto Dauid, I doe not so much feare thy sonne, as this Councellour of his; for he hath a shrewd pestilent pate of his owne: wherefore I thinke it verie fit, That by your Maiesties leaue I should get me likewise to the Campe, to see if I can ouerthrow his councell. Thither he hasted, and kneeling downe before Absa∣lon, he said vnto him, I am come vnto thee, because I see that God doth fauour thee; and I had rather worship the Sunne rising, than setting. Thy father is old, &c. Notwithstanding all this, Absalon titted him in the teeth, saying, Is this thy loue to thy friend? Where it is to be noted, That though the Sonne had rebelled against his Father, yet it seemed ill vnto him, that a Seruant should bee false to his Master; Fortis inscritpio, quam nulla deleuit iniquitas.

* 1.42Woman, Where are those thine accusers? Hath no man condemned thee? Before that he would absolue her, he would infrome himselfe, Whither any bodie did ac∣cuse her or no? For as long as any partie found himselfe agrieued, his absolution was of no force. If the oppressing of the Poore crie for vengeance, What shall the dishonouring of a Virgine, and the adulterated bed doe? And therefore this Memento is giuen thee before thou offer thy Sacrifice, Thou shalt call to mind, whither thy brother haue any thing against thee or no: First make attonement with thy brother, and then present thy Offering to God. Abimelech crauing pardon for his offence,* 1.43 God said vnto him, Deliuer the man his wife againe; This must be done first.

No man, Lord. And Iesus said, Neither doe I condemne thee. It is a great hap∣pinesse in a Sinner,* 1.44 to fall into the hands of God. Man, the wickeder hee is, the crueller he is; and the more ill, the lesse pittifull. But God, by how much the more good he is, by so much he is the more mild and mercifull; I will not destroy Ephraim in my furie, because I am God, and not Man. There was not that man then, that would haue borne with Ephraim, nor excused his backeslidings: But I am God, and therefore patient, long suffering, and full of goodnesse. Daniel when he was put in the Lyons den, the King commanded the doore to be sealed with his owne seale, Ne quid fieret contra Danielem, Lest they should change their pur∣pose

concerning Daniel, and plot some other villanie against him; conceiuing the hands of these men to bee lesse secure than the clawes and teeth of those hungrie Lyons.* 1.45 And this was the reason why Dauid when hee was to take his option of those three Scourges which God had set before him to make choice of, vpon that vanitie of his in numbring the People, either Famine, War, or Pestilence; flying from the hands of men, hee would by no meanes admit of Warre or Famine, but of the Pesti∣lence, that he might wholly put himselfe into the hands of God. God of his infinite good∣nesse, &c.

Notes

• * 1.1

  What is typi∣fied by the Mount of O∣liues.
• * 1.2

  Luk. 10.
• * 1.3

  Esay 1.6.
• * 1.4

  Cant. 1.
• * 1.5

  Our Sauiours ordinarie Sta∣tions and em∣ployments.
• * 1.6

  Action is to be preferred before con∣templation.
• * 1.7

  Ob.
• * 1.8

  Sol.
• * 1.9

  Most Christi∣ans are led by custome more than by deuo∣tio••.
• * 1.10

  Gen 4.
• * 1.11

  Sin, if no∣thing, will be it owne dis∣couerer. Iob. 24.14.
• * 1.12

  Psalm. 104.20.
• * 1.13

  Eccle. 23.18.
• * 1.14

  Sin cannot bee concealed frō God.
• * 1.15

  Sin while it is hid, more dan∣gerous to the Soule, than when it is dis∣couered.
• * 1.16

  Iosh 7.
• * 1.17

  Hose. 4.
• * 1.18

  Mans disre∣spect is oft an occasion of the womans fall.
• * 1.19

  Adultery how punished in former times.
• * 1.20

  Prou. 6.
• * 1.21

  The foulnesse of this sin, and how heinou∣sly the Saints haue thought of it.
• * 1.22

  Iob. 31.
• * 1.23

  Iud. 20.6.
• * 1.24

  Dan. 13.
• * 1.25

  Osee 7.
• * 1.26

  Iob. 3••.
• * 1.27

  Adulterie dis∣alowed euen by Nature.
• * 1.28

  Prou. 6.35.
• * 1.29

  2. Reg. 2.
• * 1.30

  1. Cor. 7.
• * 1.31

  Leuit. 20. Deut. 22.
• * 1.32

  Iohn 7.51.
• * 1.33

  Dan 7.
• * 1.34

  Iudges must incline to mer∣cie.
• * 1.35

  Ob.
• * 1.36

  Sol.
• * 1.37

  Psal. 25.
• * 1.38

  Ierem. 17.13.
• * 1.39

  Iob. 13.
• * 1.40

  Ierem. 22.
• * 1.41

  2. Reg. 12.
• * 1.42

  Satisfaction must goe be∣fore absolu∣tion.
• * 1.43

  Gen. 20.
• * 1.44

  Mercie an ar∣gument of goodnesse, in whomsoeuerit be found. Hosea 11.
• * 1.45

  2. Reg. 24.