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 XXXIIII. SERMON, VPON THE TUESDAY AFTER PASSION SVNDAY. (Book 34)

IOHN. 7.

Ambulabat Iesus in Galileam, non enim volebat in Iudae∣am ambulare, quia quaerebant Iudaei interficere.

AFter these things, Iesus walked in Galilee, and would not walke in Iudaea, for the Iewes sought to kill him. After these things, that is, after those great myracles which he had wrought in Capernaum; and after that most deepe and learned Sermon of his bodie and bloud, Saint Iohn saith, That our Sauiour Christ retyring himselfe from Iudaea, went and wrought myracles in the Cities of Galilee, because the Iews sought to kill him. And because the enuious Murmurer may chance to say, That hee withdrew himselfe from Iudaea, lest the Scribes and Pharisees should discouer his trickes, and find out his false play; the Euangelist addeth, That there was no such matter to be feared, but that waiting for the houre of his death, alreadie determined in Heauen, he was desirous in the interim to slinke out of the way, to free and deliuer his bodie from that malice and danger which he saw it was like to be subiect vnto in Iudaea. The Greeke Texts read, In Iudaea & Galilaea; but Saint Augustine, Saint Cyril, and Saint Chrysostome read it in the Acusatiue, In Iudaeam & Galileam, (id est) Per Galileam. Saint Chrysostome saith, Non poterat ambulare in Iudaeam; which is all one with Nolebat, He could not; that is, He would not: which is an vsuall phrase of speech.

Iesus walked in Galilee, &c. It is made a generall doubt amongst all the Com∣mentators,* 1.1 Why our Sauiour Christ, being able to triumph so easily ouer the power and malice of his enemies, should withdraw himselfe from their pre∣sence, whom he might (if he would) haue trampled vnder his feet? To proo••e which point were a needlesse labour, there beeing so many Prophecies and so many places of the one and the other Testament, which say as much; and those loud shrieking cries which the Deuills roared forth, affrighted, and tur∣ning cowards in his presence, are sufficient proofes thereof; likewise Deaths cowardlinesse confirmes the same, Egredietur Diabolus, ante faciem eius ibit Mors; the ouerthrowing of the Roman Cohorts with one onely word; his causing the

stones to freeze to their fingers that had so often sought to stone him to death; his leauing them lying on the ground in a swoune that came to apprehend him, are testimonies without exception. Why then at euery step doth Christ retyre himselfe, and seeke to get from them? Saint Augustine makes this difficulty seeme greater in his bookes de Ciuit. Dei; For, reprehending Cato Vticensis, who that he might not fall into Caesars hands, killed himselfe, he saith, That for a man to flye from tribulation and danger, is a kind of Cowardize. And Saint Paul saith,* 1.2 I know that bonds and afflictions abide for me at Ierusalem, but I passe not at all, neither is my life deare vnto me, &c. Esay going about to relate in his 52 chapter that which our Sauiour was to suffer, doth first set downe by way of interro∣gation, Who will beleeue that which Gods arme is to suffer? He calls his diuine power his Arme, because God shewed his power in nothing more than in his passiō. Ter∣tullian in his book de Patientia saith, That God did not expresse his power so much in parcendo, as in patiendo; in pardoning, as in suffering. That saying of the Church is worthy the weighing, Qui omnipotentiam tuam parcendo maxime & miserando manifestus, Who shewest thy omnipotency in nothing more, than in pittying and pardoning offenders. But what hath the strength of suffering to doe, with the weaknesse of flying? Petrus Chrisologus in a Sermon of his, De fuga Domini, taxeth the Euan∣gelists for relating our Sauiour Christs flying; For a souldier (saith he) should publish his constancie, his valour, the strength of his arme, and aduance the no∣ble Acts, and conquests of his Captaine, but not his weakenesses and his feares.

Behold againe the difficultie, in regard of that our Sauiours great anguish, both in body and soule,* 1.3 before he was to dye. None in the world did euer more desire to dye than he did, as hath already been proooued vnto you. If then (sweet Iesus) thou doest so much desire death, and that the Iewes hunt after thee for no other end, Why doest thou flye?

Before that I resolue this doubt, we are to confesse and acknowledge with all possible humilitie, that mans vnderstanding comes farre short of Gods thoughts. Esay saith, see how much distance there is betweene heauen and earth; so much is there betweene the imaginations of God and man: And therefore the Spouse said,* 1.4 That they were high and black; high like the Palme tree, and blacke as the Rauens quill. Who (saith Ecclesiasticus) can count the sands of the sea, the drops of the deaw, or the dayes of the world? Now if humane wisedome cannot at∣taine vnto those things, which she hath as it were betweene her hands, she will lesse be able to search into the secret counsells of God. And therefore the Wise man doth aduise thee, Seeke not into those things that are too high for thee. This way being thus made, let vs now proceed to the reasons of the Saints.

The first is of Saint Augustine and Saint Chrysostome. Our Sauiour Christ was God, according to his Diuine nature; and man, according to his humane nature: and the confession of the one, being as necessary as the other, he had in all his actions a great respect vnto them both. All his words and deeds still tended to this, that he might be beleeued to be both God and man. Saint Augustine saith, That his with∣drawing himselfe aside as a man, did not withdraw from his power as hee was God; and his throwing downe of his enemie flat on the ground, as he was God, did not take from him his weaknesse, as he was man. If Christ should not haue showen in the flesh, the condition of flesh, in vaine had he taken flesh vpon him: and if he should alwayes haue done the workes and actions of a God, and giuen perpetuall pledges of his Diuine nature, to what vse would haue serued his cloa∣thing himselfe with humane flesh? If Christ should haue beene a continuall

Miracle, what roome would there haue been left for faith, or what reward could that haue receiued?

The second is of Chrysologus, which is this: That there is not that man be he neuer so powerfull, neuer so valiant, but doth sometimes shew the weaknes of a man, in hiding and withdrawing himselfe. But here he saith, Artis est, non timo∣ris, Sacramenti est, & non Pauoris. It was not out of any feare, or cowardize that our Sauiour fled. It is a kind of daringnesse, boldnesse of spirit, and great cou∣rage to draw our enemie but into the field, or to toll him along into the market∣place, and there to vanquish him in publike, and obtaine an open victorie.* 1.5 Epi∣phanius saith, That Christ vsed this boldnesse in the garden, as well in his swea∣ting of blood, as in those his prayers that he made vnto his Father, so full of agonie and anguish, to the end that by shewing himselfe thus weake, death might the more boldly set vpon him. Ioshua vsed the like slight with those of the City of Ay; We flying, they will follow vs, then ye shall rise vp from lying in wait, and destroy the City. Agesilaus, one of the Lacedemonian Captaines,* 1.6 tooke the same course when he besieged the Phocenses; Alcybiades, with the Vizancini:* 1.7 And the world neuer had any famous Captaine which did not doe the like vpon occasion: Iulius Frontinus in his booke of Stratagemes quotes you a world of examples. Be ye wise as Serpents, said our Sauiour; the Serpent aduantageth him∣selfe more by his craft and subtletie, than by his strength and force; the experi∣ence whereof was to our griefe to be seene in Paradise. And therefore it is ob∣serued by Gods Saints, That he was more subtill than all the rest of the beasts of the field, therein aduising vs, That with the diuell, the world, and the flesh, it is now and then the wiser and safer course of the two, to retyre our selues and to flye from him, than either to wait for him, or to resist him. Philip king of Ma∣cedon turned his backe and fled before the Athenians, leauing his Shield behind him, wherein these letters were ingrauen, Bona fortuna: And some souldiers vp∣braiding him with this his flight, he told them, He that flyes, may returne againe to the battell, but not he that dyes. There was a Captaine belonging to the Em∣perour Charles the fifth, who made so famous and honourable a retreat out of France, that it was called, La bella retyrada, The faire retreat.* 1.8 Christ said vnto his Disciples, If they persecute you in one citie, flye vnto another. Rem••gius saith, That this was a precept; Thomas, That it was onely a licence and permission: For when a Christian man flyeth without wrong to the faith hee professeth, and without detracting from the good opinion and credit of Christian Religion, it is wholesome counsell. And this did the Patriarches of old follow, Iacob fled from Esau, Moses from Pharaoh, Elias from Iezabel;* 1.9 and those Prophets which hid themselues in the house of Abdias; and many Saints in the Primitiue Church fl••d from the cruelty of the Tyrants of those times. Tertullian saith, That vpon no occasion it is fit for a Christian to flye. But Saint Ierome auoucheth, That this opinion is contrary to the doctrine both of Christ and of his Church. Athana∣sius defending his flight, made a booke concerning this subiect, wherein hee prooueth, That any man may flye in time 〈◊〉〈◊〉 persecution, so that he doe not in∣danger his conscience: but when it comes vpon those tearmes, we must rather hazard the body, than perill the soule; and with Sampson, rather incounter with a Lyon, than to come to the vineyards at Timnath.

Aristotle saith, That Fortitude is placed in the midst between Daring and Dreading. Daring without Dreading, is Timeritie; and Dreading without Da∣ring, is Pusillani••itie. Saint Ambrose ponders this in his Exameron, That that very Elephant which valiantly breakes through a whole Armie, is mightily a∣fraid

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of a mouse. The great Machabean who with his valiant Acts did innoble fame;* 1.10 and who, for not to spot his honour, did at last most gloriously loose his life, did sometimes giue ground and make a retreat from his enemies. Saint Paul escaped being let downe in a basket by the wals of Damascus: And Saint Augustine saith, That it had beene a tempting of God, and so a sinne in him, if he had not done it. Yet afterwards, being prisoner in Macedonia, and that all the rest of the prisoners saued themselues by flight, he would not then flye, though hee were thereunto intreated by the Gaoler. Dauid was of that true mettall and cou∣rage,* 1.11 that he fought with Lyons and Beares, making no more reckoning of them than of so many lambes; and without once breaking of his Speare, he slew 800 Philistims, besides that stout Gyant which outbraued Israel, and strooke a terrour into them. And yet did it not seeme cowardize in him to flye from Saul, nor from his sonne Absalon. Vpon this occasion he made that his 18 Psalme, wherein he giues thankes vnto God, not onely for giuing him armes of brasse for to fight, and euen to breake a bowe of Steele asunder, but that he had giuen him likewise the feet of a Hart to flye. Wherein hee alluded (according to Thomas) to that Historie which he recounteth in the second of the Kings,* 1.12 when he fled from Saul through briars and bushes, rocks and mountaines. In a word, the world stiles rashnesse, daringnesse; and feare, cowardlinesse: but God bewai∣leth this with a Woe be vnto ye that call good euill, and euill good.

The third reason is, That Christ withdrew himselfe out of Iudea to giue way to his enemies rage and anger. For a cholericke man is so furious, that if hee haue a present occasion offered him, that there is not any poulder will sooner take fire than he; and therfore it is Christian wisedome to flye from him. The Scrip∣ture compares him to a beare, Like a Beare robbed of her Whelps: of whom your Na∣turalists report, That for very rage shee will eate and deuoure her owne pawes.* 1.13 And Iob, Tygris perijt, eo quod non habuit praedam. And another letter hath it, Vrsus perijt, eo quod non est consequutus praedam. Saul being inraged that hee had not ouercome his enemies, slew himselfe. Such a one is like a swelling riuer that ouerflowes it's bankes. It is a hot fierie furnace, whence issueth out a thicke smoake, and after the smoake a flame. Ecclesiasticus saith, As the vapour and smoake of the chimney goeth before the fire,* 1.14 so euill words, rebukes and threatnings, goe before blood-shedding. The smoake is not that which burnes, though it blinds and causeth the eyes to water; but who will abide the flame thereof? Who will tarry the comming of a Beare that hunteth after her prey? Who the falling of a swift Torrent? The soundest counsell is, to flye. And in the dangers of the soule, this doctrine importeth vs much more. As the Hart that is wounded with an arrow that is poysoned, flyes to the riuers of water, so the heart that is touched with the venome of the Diuell, of the world, or the flesh, must flye vnto that fountaine, which is God, My soule thirsteth after God, who is the fountaine of life.

The fourth, That though he were able to haue trod downe all his enemies vn∣der his feet,* 1.15 yet he flyeth from them•• For a man will not alwayes shew all that he knowes; nor doe all that he can. Your foolish Princes make ostentation of their power; but wise Princes, of their Iustice. The one make their power, their rea∣son; the other make their reason, their power, Sit pro ratione voluntas. Pilat pres∣sed our Sauiour Christ with his power, Knowest thou not that I haue power to set thee free?* 1.16 but because he was a Tyrant, he forgot his iustice. But our Sauiour Christ he forgot his power, and reades vnto vs a Lecture of Prudence; Teaching vs, that we must reserue our power, and our wisedome, for some good occasion.

The fifth and last, That albeit our Sauiour Christ felt the anguish and agonies of death, yet were they nothing like vnto those his enemies felt for to worke his death. For his death was not to be at their appointment, nor how and when they would haue it. The Pharisees sought to make him away secretly in a cor∣ner, but he would dye in the face and sight of all the world,* 1.17 For the greater his shame was, the greater was our redemption. The Pharisees would not haue it on a festiuall day; Our Sauiour Christ, that it should be vpon a festiuall day: for it was to be the greatest feast that was euer made for man. The Pharisees would haue had him rid out of the way presently; Christ that it should not be till his houre was come, and that he had finished all things that his Father had gi∣uen him in charge. And for this cause, when they sought after him, hee fled from them; and when they did not seeke after him, he came himselfe into the Shambles. Elias fled from Iezabel, that he might not dye by her hand, and yet afterwards sitting vnder the Iuniper tree, he desired death. The Iuniper tree was a Type and figure of the Crosse, for which was reserued not onely a willingnes,* 1.18 but also a sit season to die.

His brethren therefore said vnto him, Depart hence and goe into Iud••a.* 1.19 These great and wondrous workes of thine (said his brethren) are not fit for these Gali∣leans, being that they are but a rude & ignorāt people; Get thee to Iudea, for there are the High Priests, and the Doctors of the Law, for whom the examination and iudgement of these wonders is reserued. Euthymius saith, That our Sauiours brethren went hypocritically to worke, and that making honour the bayt, they would with that haue drawne him along to Iudaea. Saint Chrysostome, That they did herein taxe Christ of a kind of Dastardlinesse and fearefulnesse; as if they should haue said, Lord, thou doest on the one side pretend honour; an don the other side thou art afraid that thy Miracles should be examined, and come to the touch: and this makes thee flye from Iudaea. So that it seemeth to this sacred Doctour, That Christs kinsmen were doubtfull of the truth of his workes. Whence it followeth, That those whom the Euangelist here calleth Christs bre∣thren, were not of the Twelue: because he sayth of them, His brethren beleeued not in him. But others, We know and beleeue that thou art the Sonne of God. But that place of Saint Matthew doth prooue it more plainely, where when Christ preached, one came vnto him and told him, Thy mother and thy bre∣thren stay without to speake with thee: But hee stretching out his hand to his Disciples, said, These are my mother and my brethren. In the first chapter of the Acts, naming the Apostles, and amongst them. Iacobus Alphei, Simon, and Iu∣das, he presently sayes, These did perseuere in prayer with the women, with the mother of our Lord, and with his brethren. Now his brethren were not of the number of the Apostles. And of this opinion is Saint Augustine, and Saint Chry∣sostome.

Saint Augustine saith, That the end of this their counsell, was Ambition; and that it seeming vnto them, that they should haue some share thereby in Christs glory, said vnto him, Transi hinc. And to him that shall obiect that of S. Iohn, His brethren beleeued not in him; I answer thereunto, That they did not beleeue that he was the promised Messias: But withall, That they did not doubt of the truth of his workes; but did onely desire to see them qualified and approued by the Scribes and Pharisees, who were well skild in all the prophesies.

My time is not yet come. Two things make this opinion of Saint Augustines very probable.* 1.20

The one, That it is very common and vsuall with men to seeke to get honor

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and profit from the prosperitie and glory of a kinseman. And albeit it is very likely that they did know, that in Iudaea they would seeke to take away his life from him, yet the thirst of their ambition was so great, that they affected ho∣nour, though it were to bee effected at the cost of their kinsmans life; as the sonnes of Zebedee did their seates. And he might as well haue sayd vnto them, Ye know not what ye aske:* 1.21 for it is not Gods fashion to conferre fauours for respect of country, or kindred. The Princes of the earth oftentimes take this course, ma∣king a coward, a Captaine, and putting a Hare into a Lyons place: But God doth not hold him worthy of reward, or of the least praise, who is not priuiledged as well for it by his owne proper vertue, as by blood and alliance. The Iewes ac∣counted it a great honour vnto them, that they were the sonnes of Abraham, but because there was no shew of worth in themselues, our Sauiour takes them vp very short,* 1.22 telling them; Ye are of your father the diuell: And therefore there is no honour due vnto you. And it is Aristotles saying in his Ethnickes, Ab hu quae à na∣tura insunt, nec laudamur, nec vituperamur. Many Pagan Princes did follow this tracke. Plutarch reporteth of King Antigonus, That a young Souldier preferring a suit vnto him, he returned him this answer: I euermore bestow my fauours on those that deserue the same in themselues, and not in others. Pirrhus King of the Epyrots, his sonnes vrging him to tell them, which of them should be his heire, and succeed him in his Kingdome? answered, He whose sword hath the shar∣pest edge.

The other, Is our Sauiours Christ own answer, My time is not yet come. Which (according to Saint Augustine) was, as if he should haue said, ye would haue glo∣ry, and take no paines for it. And therefore he saith vnto them, Your time is al∣wayes readie, but with me, my Crosse must goe before my glory, I must mount by humilitie.

Now from these two considerations I will draw this one profitable p••int, That when a fauour is throwne vpon a man,* 1.23 vpon any other Title or Claime, saue his owne proper vertue and merit, it is rather an affront than an honor. They giue thee an office, or some dignitie, because thou hast presented them with some foo∣lish bable or other, or hast carryed a shooe-clout in thy pocket to wipe such a Noble mans shooe; it is an infamous Title, both in the giuer and the receiuer. They doe thee some fauour for kindreds sake, and because thou art of their blood; it is a Title of little honour to him that receiues it, and of lesse Chri∣stianitie in him that giues it. They preferre thee to be the Princes seruant, what good does that doe thee? It is so base a Title, That no Noble Spirit will desire it. Thou gettest thy pretension by offering thy loue and seruice to this or that Court Lady; it is a dangerous pretension. Thou art raised by such a Lord, be∣cause thou hast serued him in his vnlawfull pleasures; this is a damnable Title. God conferres his fauours vpon no other Title than a mans owne proper vertue. Vpon Noah: But why? Because thou wast vpright before me in thy generation. And in the day of iudgement, who are they that shall be rewarded? and why shall they be rewarded? Come ye blessed of my Father receiue a Kingdome, For I was hungry, &c. Vpon this Title is grounded the reward of a good death, Blessed are they that dye in the Lord, for their workes follow them. Not because he was an Apostle, a Prophet, a Doctor,* 1.24 a Confessor, a Prince, a Prelat, can he pretend a reward; but because he was a good Christian and did all the duties belonging thereunto. Their works fol∣low them as a handmaid doth her Mistres, or a Page his Master. If thou wilt haue honour, striue to win it. Your Antients set two vessells before Iupiter, The one of exceeding sweet liquor, the other exceeding sower; and no man could come to

taste of the hony, vnlesse he did first trie the gall. The Romans had two Temples adioyning each to other; one of Honour, the other of Vertue: but there was no comming to that of Honour, but by that of Vertue.

My time is not yet come, but yours is alwayes ready. I expect eternall and perdu∣rable glory, but yee short and momentary in regard of mine. Christ must suffer, and so enter into glory. But this time is not yet come for you, Your time is alwayes ready. That season sutes best with you that is seasoned with honours and plea∣sures: This is the North-starre of the world, All sayle by it. S. Augustine in his bookes de Ciuit. Dei, prooueth with great elegancie, That the Romans had not any God which they so much adored, as that of Honour: and for the Author of this truth, he alledgeth Salust, Ista ergo landis auiditas, & cupido gloriae, omnia illa mi∣randa fecit laudabilia scilicet atque gloriosa, secundum existimationem ho••••num. This greedines of humane glory, triumphed ouer all the rest of the things in Rome; and not onely in Rome, but in Greece. And in most of your other Nations, there was not a Captaine or Philosopher which did not eclipse all the other vertues that he inioyed, with the shadow of this desire of Honour. This did Seneca, Plu∣tarch, Aristotle, and Plato pretend. And Socrates himselfe, who did so much blaz••n his pouertie, and seem'd to take a pride in it, came to be an Idolater of Honor and Fame. This pill they swallowed downe, and conceiuing a kind of immortality to be lapt therein, cram'd their conceits therewith, making the discommodity of life, dangers, sweats, troubles, &c. seeme sauoury vnto them:* 1.25 Which is a kind of birdlime which clingeth so close to our hearts, that Gods greatest Saints do com∣plaine and bewaile the great difficulty in being loosed and freed therefro. Saint August. did intreat of God with teares and sighes, that he would free him from this plague, Domine sine secatione tentamur, tu nosti de hac re ad te gemitum cordis mei, & flumina oculorum meorum. And if a Saint so humbly minded, as none more, doth thus weepe, sigh and groane, what shall become of him that is as arrogant as hee is ignorant? And in another place, this Sacred Doctor saith, The purer thou art from this vncleannesse, the liker shalt thou be vnto God. And in an Epistle of his, hee saith, That by how much the Moone is more full and faire in our eyes, it partici∣pateth so much the lesse of the same; which is all one with that of Ecclesiast.* 1.26 The light thereof diminisheth vnto the end, and groweth wondrously in her changing. These words seeme to carry a contrarietie, but it is not so: for the Moone doth decrease to our seeming towards the end of it's waning; and yet euen at that very time it increaseth wonderfully, receiuing from the Sun by the contrary part a far grea∣ter light. It seemed then to these kins folke of Iesus Christ our Redeemer, That the Feast of Ierusalem was a fit time for to gaine much honour, and therefore said vnto him, Depart hence, and manifest thy selfe to the world. Whereunto hee an∣swered, ye desire to see me in great honour and estimation with the world, ex∣pecting out of my reputation and credit, to reape vnto your selues a temporall re∣ward; but I doe rather desire to see my selfe dis-esteemed of the world, because thereupon dependeth your spirituall promotion.

Saint Bernard discoursing how the blessed Virgin Mary,* 1.27 and the glorious Saint Ioseph went to seeke Iesus when he was lost (when he was 12 yeare old) amongst his kindred and acquaintance; saith, That many miscarry by their kinsfolks means. And I my selfe haue known many Prelats of very good parts, and extraordinarie gifts, of whom I haue beene afraid, that their kinsfolke haue beene the cause of their condemnation, and casting downe into hell. For it is a wofull case, That for 200 Ducats pension, which a Prelat bestowes on a Student, hee should oblige him to run ouer all the Diuine Seruice, and not to leaue out so much as any one

prayer, and that he should confer on a kinseman thirty thousand Ducats pension, without obliging him to pray a Pater-noster, or say an Aue-Mary.

Two bloody mischiefes come vnto vs by our brethren and kindred.

The one in point of precedencie, Enuie working most vpon those that are bre∣thren; especially, if one get the start of the other, or chance to be preferred be∣fore him. As the History of Iosephs brethren proueth it vnto vs; who (for those his dreames of his future prosperity) put him down into a pit, and sold him away. So stood the case in Abimilecks busines, who for Superiorities sake, and that hee might raigne, slew at once 70 of his brethren. Holy king Dauid could not escape this mischiefe: His brethren could haue eaten him (as we say) with salt, to see that he should pop forth, and enter into the field with that mettall and courage against that great Gyant Goliah, himselfe being the least amongst his brethren. And was it not so I pray,* 1.28 with Abel and Cain? For a brother of all other can least endure that a brother should outstrip him, though it be Gods owne handy-work to aduance and prefer him. And the sonnes of Thamar are a type and figure there∣of, who stroue and strugled in their mothers wombe.

The other in regard of the desire that they haue to see a brother or a kinsman prosper, onely that they may sucke from him, and wholly disfruit him, as if hee were a tree of their owne orchard, which, of these two mischiefes, is the greater.

For in the first, the enuious brother looses, and the enuyed gaines.

In the second, all rob that tree which affoords them fruit, and that brother or kinsman that is owner of it.

I remember a memorable saying that was vttered by a holy Prelat, relieuing (being importuned therunto) two of his brethren with 200 Crownes, for to buy them Oxen to till their ground. I shall (said he) desire of God, That this poore pit∣tance which I now giue you, doe not consume the rest of that which ye now en∣ioy. My brethren, to facilitate their request, told me that I was a single man, had no body to care for,* 1.29 that I was a Guarda de Vinas, a Vine-keeper, a Church-man, and an ouerseer of soules, Sed vineam meā non custodiui, But I did not keep this my Vinyard so wel as I should haue done: for I could not defend it from my brethrē and my kinsfolk, one plucking this from me, and another that, til they had left me nothing to pleasure either my selfe or the poore, whom I ought most to haue re∣spected. If thou be rich, all thy kindred will bee like so many horse-leeches to draw thy blood from thee; but if thou be poore, not a kinsman that will looke vpon thee. That mirrour of patience, that holy man Iob saith in his 31 chapter, Despectio propinquorum terruit me, There was not that kinsman that would looke vpon me in my misery, but beheld me with disdaine and scorne, and would not affoord me any the least comfort. Vaine is the confidence in friends and kins∣folks; vaine is the confidence in Princes. And therefore ô Lord let vs relye vp∣on thee, who neuer faylest those that put their trust in thee. To God the Father, God the Sonne, and God the Holy Ghost, &c.

Notes

• * 1.1

  Gods power neuer more seene than in his Passion.
• * 1.2

  Acts 20.
• * 1.3

  Why Christ desiring to die, did fl••e to auoide death.
• * 1.4

  Gods Coun∣sells vnsearch∣able.
• * 1.5

  Mat. 6.
• * 1.6

  Iosh 8.
• * 1.7

  Aduantage a∣gainst an ene∣my, no Cow∣ardize.
• * 1.8

  Men flye sometimes to come on the fiercer.
• * 1.9

  To flye in time of perse∣cution, how farre lawfull.
• * 1.10

  1. Mac. ••.9.9.
• * 1.11

  In some cases it is fortitude to flye.
• * 1.12

  2. Reg. 4.
• * 1.13

  Iob 40.
• * 1.14

  Eccles. 22.
• * 1.15

  Why Christ desiring to die would flye to auoid death.
• * 1.16

  Power should neuer bee showne but in extremity.
• * 1.17

  The greater Chris•••• shame, the greater our redemption.
• * 1.18

  3. Reg. 15.
• * 1.19

  Vaine-glory not to be affe∣cted.
• * 1.20

  Men couet honor, though with the ha∣zard of others.
• * 1.21

  God vseth no partialitie in the dispensati∣on of his fa∣uours.
• * 1.22

  We must not relye on others Vertue, but our owne.
• * 1.23

  Honor where no merit is, ads to our shame, not to our shining.
• * 1.24

  Worship should not wait but vpon worth.
• * 1.25

  Honour a bait which all men bite at.
• * 1.26

  Eccl. 43.
• * 1.27

  Kindred the ouerthrow of many Prelats.
• * 1.28

  Enuy neuer greater than amongst bre∣thren.
• * 1.29

  Kindred will cleaue to a man in his prosperity, but neuer look on him in aduer∣sitie.