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 XXXVII. SERMON, VP∣ON THE FR••DAY AFTER PASSION SVNDAY. (Book 37)

IOH. II.

Colligerunt Pontifices, & Pharisaei Concilium.

Then gathered the high Priests and Pha∣risees a Councel.

THe high Priests and the Pharisees called a Councell, to sit vpon the weightiest cause that was euer consulted of vpon earth: wherein foure things did concurre.

First of all, A Councell for to deliberate what course were best to be taken; for amongst many, the truth would be the bet∣ter debated; and in graue businesses, it is fit that persons should be called thereunto, that are men of Authoritie and Learning.

Secondly, therefore the high Priests are called to this Councell.

Thirdly, the Pharisees, who sat as Iudges vpon all matters touching doubts of Faith, and causes of Religion.

Fourthly and lastly, The cause of this Councell or Consultation; which was, our Sauiours raising vp of Lazarus. For they saw that this Myracle had conuer∣ted many, Collegerunt ergo Concilium, They called therefore a Councell.

Hitherto all goes well, a faire course was taken; but in the end they mar'd all by plotting mischiefe against our Sauiour Christ. It had beene better for them to haue receiued him, to haue approoued those prophesies which were foretold of him, and to haue inlightned the people by instructing them in this his doctrin: but they met together for no other end, but to eclipse and darken the sunne, then when the beames thereof did most shine.

Then gathered the high Priests and the Pharisees a Councell. After that the diuell had tempted our Sauiour, finding him somewhat sharpe and sower towards him, Saint Luke saith, Reliquit eum diabolus ad tempus, The diuell gaue him ouer for that bout, and would haue no more to doe with him for the present: but left him then of purpose, waiting for a better season and opportunitie, Vsque ad tempus, For a time. Euthymius askes, for how long? And his answer is, Till that the Priests and the Pharisees had called a Councell. This was the diuells plot, though they did not then thinke so when they met in Councell. And yet they were no soo∣ner sat, but that Sacrilegious decree went foorth from amongst them, To put him to death.

Some man perhaps will aske me, How the diuell could hope to get the greater victorie of our Sauiour Christ by this meanes, working the same more by the high Priests and the Pharisees, than by himselfe?

First of all I answer thereunto, One that serues on horsebacke is imagined to be of greater force and power than he that serues on foot. And as a certain glosse hath it, which Thomas alleageth, The wicked are the diuells horses; and being horsed vpon the high Priests and the Pharisees, it is not much, that hee should presume to take away our Sauiours life. If the high Priests and the Pharisees had been horsed vpon the diuells backe, the danger had not beene so great: But when the diuell shall ride vpon high Priests and Iudges, &c. it is a fearfull thing.

Secondly, Saint Ambrose saith, That albeit the diuell be the Author of all mis∣chiefe, yet hath he sent forth many learned and nimble witted schollers which haue wonderfully aduanced his cause; suting with that of the Apostle, who calls the wicked, Inuentores malorum, Inuenters of euill. The diuell was the first Inuenter therof, but afterwards there were some men that discouered much more malice. Magellanes was the first that passed the Streights, but afterwards others went so farre beyond him, that he is cast behind.

Thirdly, the diuell by himselfe alone, can commonly doe little, vnlesse wee serue and supply him with materials.* 1.1 Comestor reports it to be a tradition amongst the Rabbines, that in the making of the golden Calfe, the diuell performed two Offices; the one of a Smith, the other of a Mettall-founder: but, that the He∣brewes furnished him with Materialls, they found the stuffe, for the women (who commonly are most superstitious, and by consequence fittest to be the diuells in∣struments) furnished him with their eare-rings, bracelets, & iewels of gold. Here now in like maner the diuel did imploy his best industry and diligence; he was the cause ofthis Consultation, and the plotter of this Councell: but the high Priests and the Pharisees were they that ministred the materials, helping him with their voices.

They called a Councell. Peace is the fruit of Grace. The fruits of the Spirit, are Loue,* 1.2 Ioy, and Peace. And for that sinners liue aloofe off from Loue and Ioy, they must likewise of force liue farre from Peace. How can a troubled sea enioy a Calme? But the wicked are a troubled Sea. In a word, There is no peace to the vn∣godly.* 1.3 But how comes it now to passe, That they are at that peace and vnitie, that they ioyne together and gather a Councell against our Sauiour Christ, with so vnanimous a consent, that there is not a voyce wanting, but run all ioyntly for his death?

First of all I answer thereunto, That the wicked vsually enioy a kind of league and alliance, and confederat with a ioynt consent for their owne priuat profit, and anothers hurt. But they neuer inioy any peace, So saith Saint Augustine, Eos copulat non amor, sed malitia, It is not loue, but malice that thus linkes them together. They confederat themselues, not that they loue, but that they hate that which they ought to loue; wanting not so much vnderstanding, as will. Philon compares them to Reapers, who fall a singing but haue no other agreement in their mu∣sicke, but that they disagree alike. He compares them likewise to the colds and heats of a quartane Ague, which being a perpetuall distemper, yet both iumpe and meete at such an instant, and such an houre. Viam pacis non cognouerunt (saith Dauid,) They haue not knowne the way of Peace; But to shed innocent blood, their feet are very swift. Iob thus painteth forth the mysticall body of the diuell, The Maiestie of his Scales,* 1.4 is like strong shields, and are sure sealed; one is so set to another that no wind can come between them: one is so ioyned to another that they sticke together and cannot be sundred. The wicked (saith Lyra) are the flesh of this body, and are like shields, and as armes made in the manner of scales, Se praementibus,* 1.5 One pressing vpon another: A shield vpon a shield, and a scale vpon a scale, so close knit and ioyned together, that the ayre cannot get in betweene them, Considering on the one side their ill neighbourhood, and on the other, their strict league and amitie. Dauid askes the question, Why doe the Heathen rage, the Kings of the earth band themselues, and the Princes assemble together against the Lord, and against his Christ? Is there any man that knowes the cause of this discor∣ding concord, of this accursed combination? That Esau should rise vp against Iacob, Ismael against Isaac, Cain against Abel, the brethren against Ioseph, Iezabel against Naboth, the two old Leachers of Babylon against Susanna; it is not much to suffer one enimie that persecutes me, hauing many friends to protect mee. But that the Gentile, the Iew, the King, the Vassall, the Clergie, and the Laytie, should all cry out against our Sauiour Christ, this requires a Quare? Why they should doe it? The reason is, because euery one of the Saints in particular, and all in generall, were persecuted for his sake, and Christ for his owne, Vnum contra vnum,* 1.6 is the worlds Motto. God (saith Salomon) created all things in an opposi∣tion, Omnia secundum litem fiunt (saith Heraclytus.) And that great Orator and Poet Laureat, Petrarke, telleth vs, Sine lite, atque offensione, nil genuit natura parens, That Nature, who is the mother of all things, and common parent of this great vniuerse, brought forth nothing into the world without strife and contention. This is it that makes the holy man to set himselfe against the prophane; and the prophane against the holy. And so in the rest. And because euery one of Gods Saints, though they were seasoned with all the other vertues, yet were they more particularly poin∣ted at for some one especiall vertue. And to this purpose is that vsuall song in the Church; Non est inuentus similis illi, There is none like vnto him. But our Saui∣our Christ was that vniuersall glasse, where in all the vertues were to be seene in their most perfect and supremest degree. For this cause, the enuie of Cain wageth

war against those fauours God did to Abel; the little honestie of Iosephs brethren, and his masters wife, against his great both honestie and goodnesse; the proud and harsh nature of Esau against the meeke and sweet disposition of Iacob: But against our Sauiour Christ, all the wicked in generall haue combined themselues; Come let vs oppose our selues against the iust, because he crosseth our actions, and liketh not of that we doe.

They called a Councell. There is not any one thing more precious, or more necessary than a Councell. There is not that man (saith Saint Chrysostom) be he the wisest man in the world, but in fine is a man, and hath need of Counsell: on∣ly it may be said of God, Who was euer his Counseller, or was able to aduise him? What saith Saint Augustine? Ego senex & Episcopus, paratus sum à puero do∣ceri, I, though an old man, and a Bishop, doe not scorne to learne of a child.* 1.7 Moses did not scorne the Counsell of his father in Law Iethro, though a Priest of Midian; not so much regarding his calling, as his Counsell; his person, as the proiect. The Counsell which Ioseph gaue to Pharaoh, imported him more than if hee had in∣richt him with much treasure: For treasure decreaseth through wast; but Coun∣sell increaseth through vse. Treasure diuided amongst many, comes in the end to a little; and he oftentimes wants, that supplyes others wants: But Counsell, the more it is imparted, the more it profiteth,* 1.8 returning backe againe to the foun∣taine from whence it came. The Apostle Saint Paul, after that hee had beene rapt vp to the third heauen, and hauing beene now some fourteene yeares an Apostle, he saith, That he went vp to Ierusalem, and communicated with them of the Gospell which he had preached among the Gentiles: and presently ren∣dreth a reason thereof in the words following, Least by any meanes I should runne, or had runne in vaine. No maruaile then, if he that is not such an Eagle as he was, nor hath beene rapt vp into heauen with him, should be so foolishly wilfull, as not to aduise with his Counsell, but suffer himselfe to be carryed away with his owne passion, and proper ••pinion.

Counsell therefore ought to be pure and sincere, free from malice, passion, and ignorance. Saint Ambrose tells vs by way of demand;* 1.9 Who amidst durt and mudde, will seeke for a cleere fountaine? Who will take water out of a foule poole? How then can he giue me Counsell that knowes not how to follow it himselfe? Neuer yet was a blind man fit to be a blind mans guide, Hee that is a foole walkes in darknesse.* 1.10 Throughout the Scripture we doe not finde the Coun∣sell of the wicked to thriue with them. The Historie of the Macchabees reports vnto vs certaine wicked persons that resolued to make a league or couenant with the Nations; from whence sprung the ruine of all Religion. The rash counsell of a company of young heads, was the losse of tenne parts of Rehoboams kingdome. For such counsells haue two great enemies (Anger, and Hast.) That Counsell of Ieroboam for the erecting of two calues, for to detaine those that went to offer sa∣crifice at Ierusalem, blotted his house from off the face of the earth. That of Pharaoh against the children of Israel,* 1.11 Behold the people of the children of Israel are greater & mightier than we, come let vs work wisely with them, &c. was the original of their vtter perdition. But no Councell was comparable in mischiefe to this Councell.

They called a Councell against Iesus. These words, Against Iesus, are not of the Euangelist, though they be to bee found in many Missals: and they carrie with them a great Emphasis, Against Iesus, that is, Against their Sauiour. That of Saint Ambrose, treating of Christs agonie in the garden, of his mysticall sweat, and his prayer to his Father, is worthy your consideration, Father if it be thy will,

let this cup passe from me; Where he saith, That the••e were there and then repre∣sented vnto him the paines and torments which this people were to suffer for his death, and being desirous that they should not be vndone by their owne wil∣fulnesse, he said, Let it passe. So that it was not the feare of death, that thus wrought with him, but the desire that he had to diuert his people from so great an ill. Against Iesus: What endeering can the conceit of man imagine to be grea∣ter, than that God should sweat bloud for their good, that went about to do him all the mischiefe they could.* 1.12 The Booke of Machabees indeering the malice of one Symon of the Tribe of Beniamin, reporteth, that he spake much euill of an holy man called Onias; as that he was a Traitor to the Temple and to the Citie, and that hee held intelligence with Heliodorus, aduising him to take thence the Orphans and the Widowes goods, that were there deposited. Howbeit Oni∣as was a Father to his Countrie, a Protector of the people, a Mediator betwixt God and them, and a well wisher to the generall good: and yet this wretched Villaine, that was himselfe a Traitor to his Countrie, called him a betrayer of the Commonwealth. This was great malice, but nothing to this Counsel here assembled against Iesus. And as Rupertus hath obserued it, whilest they were trea∣ting of this businesse against Iesus, they kept out all that which might any way make for Iesus: Neither Law nor Prophet entred into this Councell, the Coun∣sellors were Anger, Hatred, Couetousnesse, and their own priuat interest. Marke with whom, and without whom they enter into this Councell.

Against Iesus. No man that desires a good end in his businesses, would wil∣lingly giue them a bad beginning. Doost thou take the burthen of gouerning a Kingdome vpon thy shoulders?* 1.13 Take this Lesson then along with thee, Bee wise now therefore yee Kings, be learned yee Iudges of the earth, &c. Moses nominating Io∣shuah to be his successor, gaue him in charge, That he should euermore haue the Law before his eyes; Sic intelliges, & diriges viam Domini, By setting the Law before thee. This is that Apprehendite dis••iplinam, which the Seuentie translate, Osculamini Filium, Kisse the Sonne. He that goeth on some great employment abroad in his Kings seruice, giues his first entrance thereinto by kissing his hand, receiuing his instructions, and offering him his seruice, though it be with the ha∣zard of his estate and life. O yee Kings looke vnto it, yee haue taken a great charge vpon you, a dangerous enterprise; Osculamini Filium, Kisse the Sonne, who is the Wisedome of God, and beg of him as Salomon did in his gouernment, that he will giue yee the light of Vnderstanding, to know how to rule aright, and shoulders of br••sse to beare vp so great a weight. Vae filij desertores, vt f••ceriti•• concilium, & non ex me, & ordiremini telam, & non per spiritum meum. Another letter hath it, Vae filij Apostatae: Whether he calls them Apostata's either for the Idolatries of Aegypt in R••meses, which was that Countrie which Pharaoh alot∣ted vnto them, neere vnto the Citie Eliopolis, so much celebrated for that fa∣mous Temple of the Sunne, (this plague of adoring the Sunne, cleauing stil close vnto them) for albeit God had published a most rigorous precept in Exodus against it,* 1.14 yet this Idolatrie continued till Iosias his time, who burnt the Chari∣ots and Horses of the Sunne: Or whether it were for their Apostacie, in deliue∣ring t••emselues ouer to strange Kings, op••nly professing to the world, Wee haue no other King but Caesar. Saint Ambrose and Irenaeus treating vpon that place of Esay concerning this Counsell, vnderstand it thus, That they did con••riue a Counsell, but God was not in the plot; they spunne a thred, but the Spirit had no finger in it: & being that it was not called in Gods name, nor by the Spirit of God, it must of force be done in the Deuils name, and by his suggestion; and

all this Aduersus Iesum, Against the best friend they had.

What shall we do? for this man doth many myracles.* 1.15 The verie first word they spake, discouered their euill intention towards him: This their What shal we do, is not a consulting with God, or hauing recourse to the Scripture, where God hath reuealed vnto vs, what course we are to take in such cases; but a condem∣ning of their dulnesse and slownesse, that they had not made an end of him no sooner. There are many sinners, who no longer than they are plotting villany, or committing one sinne or other, thinke themselues idle fellowes, and loytering companions: as the Iust, who are alwayes hungring & thirsting after righteous∣nesse, so the Wicked thirst after bloud.* 1.16 In the time of their vision they shall shine and runne through as the sparkles amongst the stubble, with that hast and speed as the sparkes leape from one side to another, in a field where the stubble is verie drie; so doe the Iust hasten and runne on from vertue to vertue. In like sort there are sinners that are swift in sinning, and thinke themselues idle when they are not ill occupied. Foure or fiue deuout persons come from a Ser∣mon, and say one to another as they walke homeward, Trust mee (my Masters) it is high time that we should begin to amend our liues, and that so many truths that the Preacher hath deliuered vnto vs, should bring forth some good fruit in vs. Another as hungrie after sinne, as these after goodnesse, comes to his fellow, puls him by the cloake, drawes him out of the Church, & sayes vnto him, What a Deuil makest thou at a sermon? come let vs goe to such an Ordinarie, there we shall be sure to haue the doore open, and some good fellowes or other to game withall and spend the time. Your Curtezans they steale out by couples, saying to each other, What should we do here? we mispend our time, for my part I shal lose by the bargaine; no longer sinne, no longer gaine, let vs hie vs home there∣fore, one customer or other will come vnto vs. Good is that comparison of the Physition and the Apothecarie, when a Commonwealth stands sound and in health, and the one saith to the other, Que se haze compadre? How goes the world Gossip? No nada por nuestros peccados, Not verie well I assure you, thankes to our sins, which haue drawne this punishment vpon vs: And the reason of it grows from this, that no longer than they are ministring of purges and syrrops, they thinke their time lost. So is it with a sinner that hungers after sin; there are some men which euerie night get them to bed without any more adoo, laden with mortall sins by the dozens, and yet think themselues to be Saints: But being thus heauily laden, darest thou presume to lay thee down to sleep? take heed lest they presse thee too hard, & that thou accompaniest thy sleep with death. O good ghostly father (say these men) I know not what this heauinesse of sins meane, that you talk of, I find no such matter, I thanke God I sleepe soundly, I am not troubled with dreames, but take my rest as quietly as any man in the world. Say you so my masters, you shal giue me leaue not to beleeue you; for albeit by long custome of sinning, you do not feele the weight of this tower, nor the heigth of this mountain that you beare vpon your backs, notwithstanding all this, you shall dream (as the Prophet saith) fearefull dreames: and howbeit wee are not to giue credit to euerie idle dreame, yet may yee take these for reuelations, and aduertisements and intima∣tions from Heauen.* 1.17 And if thou wilt see and behold whether the sinnes of thy life weigh heauie or no, take out thy heart and lay it on thy shoulders, and then thou shalt see whether the weight of thy sinnes bee heauie or no. Hee alludeth to an ordinarie rule in phylosophie, That nothing seemeth heauie in it's owne Element. When a Worme diues into the bottome of the sea, and lieth there, he feeleth not the weight of innumerable Quintalls of Waters which

he hath vpon his backe; but if vpon drie land he hath but a Cuba de agua, as much water as a Hoggs bladder will hold, it troubles and torments him much. And therefore, ô thou sinner, if thy sinnes weigh not heauie, it is because thou hast made thy heart their naturall center: so draw it out of the element of Sinne, into that of Grace, and thou shalt then perceiue, that thy shoulders will not bee able to beare them, and that the burthen of them will be too intollerable for thee: Pondus eius ferre non potui (said Iob) My sinnes were more than I was able to beare.

What shall we doe, &c. Thou workest myracles, assure thy selfe there will be many that will say with these High-priests and Pharisees, What shall wee doe? Thou art a noted man for thy vertue and holynesse of life, thou excellest the rest in the Citie wherein thou liuest, prouide thy selfe therefore against the com∣bats of Enuie, for thou wilt be encountred therewith. Scarce hath the souldier entred into the field, glittering in his golden Armour and his plume of fea∣thers dancing on his crest, when lo, a thousand bullets fall as thick as haile about his eares. When Dauid had killed Goliah, and the Damosells of Ierusalem sang, Saul hath slaine his thousand, and Dauid his ten thousand, Enuie presently followed him at the heeles. The low shrub or little tender sapling that hath his dwelling in the vale, shrowding himselfe in some humble bottome, is not beaten by the winds; but if it grow vp like the Palme or the Cedar, or be seated on the top of some high hill, it is shaken with euerie blast. Like the Apple tree among the trees of the Forrest,* 1.18 so is my well-beloued among the sons of men. An Apple tree in the midst of a Mountaine, amongst Oakes, Ashes, Corke trees, Brambles, and Briars, shall be much enuied, and ill entreated.

What shall we doe? for this man, &c. Before, they sayd he was indaemoniated, a Sorcerer, a bibber of wine, and a friend of sinners; but now, This man doth ma∣nie myracles: before, they were so harsh and so sowre in their reproofes and re∣prehensions, that they brake foorth into wrongs and reproches; but now in a more ciuile kind of deportment, they say, This man doth many myracles. It is a great comfort to those Preachers, who out of their zeale to God, plainely and nakedly reprehend the sinnes and vices of the times; for albeit some of their Auditors doe for the present speake euill of them, when they shall afterwards call themselues to account, they will then speake well of them. Some there are that paint Vice cloathed; others, starke naked; but amongst Painters the latter is held the more excellent peece.* 1.19 Alexander did laugh at one of Apelles his Appren∣tises, for painting Hellen rich in her cloaths, but foule in her face. Your fierie cauteries make the pained Patient to blaspheme God, & raile against his surgeon, swearing by no small oaths, That a Turk is not halfe so cruell and so hard hear∣ted as he is; but when he sees the Cancer stayd by this cauterising, and that hee now waxeth well and sound, he can then say, Gran oficial es fulano, Such a one is an excellent Surgeon. It is a great comfort for vs that are Preachers, when our Hearers soules shal so smart with our sharp reprehensions, that they shal exclaime and crie out against vs, That wee deale too roughly with them, and that we lack a Ladies hand in the searching and dressing of their wounds and sores. But when these men shall be freed of this their passion, and shall find what good effect our Cauteries haue wrought vpon their cancer'd consciences, though now they curse and reuile vs, they will then thanke vs and pray to God to blesse vs.

For this Man doth many myracles. All the words that were vttered in this Councel were meere fopperies and fooleries;* 1.20 and it seems verie strange & much to be wondred at, that the sin of malice being pecado tan pensado, so premeditated a sin, that they could not pick any other hole in our Sauiors coat, or pitch on some

other more foule and heynous offence, whose circumstances might haue car∣ryed more colour for Christs death. They did foulely ouershoote themselues herein saith Osee, It would make a man stand amazed as oft as hee but thinkes with himselfe, That proceeding in that malicious manner, as they did against him, they should so much betray their ignorance: But questionlesse, it ariseth from that of the Philosopher, Omnis peccans est ignorans. Euen in the sinnes of malice, ignorance hath a great stroke: for a sinner knowes not well how to leaue, or chuse. Chrysologus saith, That the diuell in tempting our Sauiour, went foo∣lishly to worke; and that he had forgot the office of a Tempter. Many Saints stile malice blind: For there is not any sinne that treads surely, but still goes hood-winkt. The old Iudges in Susanna's businesse behaued themselues so sim∣ply, That a little child tooke them in a lye, and bewrayed their folly. Io∣sephs brethren brought the childlesse coate home to their father without anie hole or rent, dipt in blood, and told him, A wicked beast hath deuoured him.* 1.21 This beast had torne the flesh, leauing the Coat whole. Hee that buryed ••is Talent, when hee was called to account, answered; I knew that thou wast a ha••d man, looking to reape where thou hadst not sowne. If I am such a one as reape w••ere I doe not ••owe, Why should I not reape where I doe sowe? The Iewes be∣ing desirous to conceale our Sauiours resurrection, did multiplie an innumera∣rable companie of fooleries; whereof Saint Augustine conuinceth them. In a word, in the Sacred Scripture, the sinner in euerie place beares the name of a foole: but not anie one follie can compare it selfe with this; Let vs kill this man, for he doth manie Miracles. Ieremie saith, Dabis eis sontum ••ordis laborem ••••um. Saint Gregorie the Pope saith, That by this labour is vnderstood all that good which God did for that people, by taking flesh vpon him, by being borne, by liuing, and by dying. All this was a labour vnto him, and this labour serued the people in stead of a Shield against God himselfe: For, they did not onely make of his Miracles and benefits, Shields for to defend themselues from God, but swords, nayles, whips, and thornes, for to quit God of his life. Saint Paul did bewayle those Heretickes, which did denie the Crosse of our Sauior Christ, (being the efficacie of our remedie and redemption) and cals them enemies of the Crosse. No better doth it fare with those, being they make poyson of Treacle, and matter of infirmitie the meanes of their saluation. Saint Chrysostome saith,* 1.22 That they are worse than Diuels: for one Diuell doth not persecute another, but these did persecute their best friend and benefactor. The Diuels held their peace and did obey, and at the most, They went out crying and saying, Thou art the Sonne of God. God commanded in Exodus, That they should not boyle the Kid in the milk of the Dam; and Philon expounding that place, saith, That he held it a thing vnmeet and vniust, that that should be the instrument of it's death which had been the beginning of it's life. And it sutes well with that of Gregorie Nissen, who saith, That the Miracles which God doth, are mans milke, dealing with him as with a little child.

This man doth many Myracles, &c. If hee had beene a robber on the High way, but being he came to make plaine the way; If hee had robbed thee of thy wealth, tooke away thy life, or eclypsed thine honour; but being hee came to giue health to thy body, to inrich thy soule, and to defend and maintaine thine honour (as was to be seene in the case of the Adulteresse) What can bee said in your excuse? S. Augustine and S. Chrysostom pondering the ill carriage of this bu••••∣nes▪ Why (say they) did Esay prophesie of the Miracles of your Messias, but to the end that ye should receiue him and adore him? (I pray take the paine to read

ouer that whole chapter for your better satisfaction, which will bee worth your labour: but in stead of receiuing and adoring him, we haue said with those Far∣mers in the Gospell, Let vs kill the Heyre, And the inheritance shall be ours.

If we let him thus alone, all men will beleeue in him. This is another most foule folly of theirs, contrary to all Scripture. If we let him alone (say they) all will beleeue in him. Whereas by taking his life from him, his death (wherein they were deceiued in their iudgements) was to be Semen fidei, the seede of faith; and augm••••tum Ecclesia,* 1.23 The augmentation and increase of the Church. Si posuerit animam suam pro peccato, videbit semen longaeuum, &c. (It is Esayes prophesie of him,) When he shall make his soule an offering for sinne, he shall see his seede, and shall prolong his dayes, and the will of the Lord shall prosper in his hand. He shall see of the trauell of his soule, and shall be satisfied. By his knowledge shall my righteous seruant iustifie many, &c. Let them then take away his life, and there is no Arithmeticke that can summe vp our happinesse, and their miserie.

The Romans will come, and take away both our place and nation. Here is another blind consequence; if we let him liue, the Romans will come and take away our place and nation. Whereas, they might rather haue inferred this conclusion; The Romans will come, and they likewise will beleeue in him. For it is not much, That he that could conuert a Iew, should conuert a Roman; considering that the Romans amongstall their gods had not one that could worke a Miracle to win them. But suppose that the Romans should not haue beleeued, and should haue treated to destroy them; he that raysed vp the dead, was not he of power to resist the power of the Romans? One Iudith triumphed ouer Nebuchadnezzar. One Elisha blinded those of Syria, and led them into Samaria. One Elias consu∣med with fire, Ahabs Quinquagenarian Captaines, and their souldiers. And none of all these had the like power to that of our Sauiour Christ.

Besides these vaine discourses, they had another no lesse blind and impious; If we kill him, the Romans will not come. It being rather an assured truth, that they would come onely vpon this,* 1.24 as it was foretold by Daniel, The Messias shall bee slain, and the people of the Prince that shal come, shall destroy the City and the Sanctuary. Had they not put our Sauiour Christ to death, Ierusalem had stood and continu∣ed, but hauing put him to death, there shall not be one stone left vpon another. Simeon and Leui,* 1.25 brethren in euill; Into their secrets let not my soule come, for in their wrath they slew a man, and in their selfe-will they digged downe a wall. It was Iacobs prophesie against his two sonnes, Simeon and Leui, of whom these Pha∣risees did descend, as it is noted by Nicholas de Lyra. Let not my soule enter in∣to their Councell, for in their wrath they kill'd a man, and digg'd downe a wall. All which was but a signification of their killing of our Sauiour Christ, and throwing the walls of Ierusalem downe to the ground. Murus ante murale, Christ was the bulwarke to this wall: So Esay stiles him. This Councell made their Country desolate, For Titus and Vespasian had not otherwise beene of power to destroy it: but the Priests and the Pharisees fearfull of their euill, destroyed the fountaine of all goodnesse.

The Romans will come. Great is the torment which a soule suffereth, being placed betwixt two extreames, Susanna, betwixt the feare of God, and the feare of the Iudges of Babylon; a damsell betwixt pouertie, and the pursuit of a rich wanton: If I consent, I loose God; if not, I perish for want of food. A Physitian betwixt a great weaknesse of body, and a double Pluri••ie; if I let this sicke man blood, he dyes through weaknesse; if not let him blood, of his griefe. The rich man that enioyeth another mans goods, if I restore (saith he) I must stand with∣out

doores and begge; If not restore, hells doore stands ready open forme. Coe∣lum vndique, & vndique pontus: on the one side is Scylla; on the other Charibdis; So in this case (say the Pharisees) If we let this man alone, it is ill with vs; if wee take away his life, worse.

But he that shall finde himselfe perplexed, suffering out of his fearfulnesse be∣twixt two euils, let him not once thinke of thwarting God; for then, both those euills will fall vpon him; as it is well obserued by Saint Augustine, Saint Grego∣rie, and Saint Basil. So stood the case now with these men, eyther they did be∣leeue that Christ was the Messias, or they did not beleeue it; if beleeue it, it was a notorious wickednesse in them, to preferre a Temporall kingdome before the open profession of their faith. And if they did not beleeue it, they had no cause giuen them to feare any temporall harme from the Romans, but the Spirituall dammage of Religion. The Prince that sayes, Cut off this Heresie for the con∣seruation of my Crowne, doth not make any great reckoning of his faith. What saith Saint Augustine? Quia temporale regnum spirituali praetulerunt, vtrumque ami∣serunt, Because they preferred a temporall kingdome before a spirituall, they lost both. Ex∣perience teacheth vs, That Faith and Religion conserue Kingdomes. Which Saint Chrysostome prooueth vnto vs in his 64. Homily,* 1.26 and Achior the Ammonite notified as much to Holofernes at the siege of Bethulia.

And here we may take vp a iust complaint against your counterfeit Christians, your dissembling Polititians, and their damnable Positions, who loosing in part the name of Christians and of Catholikes, beare themselues high vpon the name of Polititians and Statesmen, liuing wondrous well contented therewith; who are a kind of cattle, that doe so highly prize their Courtly carriage, their curte∣ous behauiour and faire demeanor, that they seeke to reduce the cause of Reli∣gion, and Faith, to ciuilitie and curtesie; iudging all the rest meere rusticitie and clownishnesse: alledging in their defence, That many things must yeeld and giue way to the times; as also to dissemble with the times. And that for the pub∣like peace, which ought aboue all things to be esteemed, they affirme, That war ought not to bee waged for matter of difference in Religion, as well because it cannot be rooted out ofmens brests; as also, because the obligation of Religi∣on is not so precise a thing, that we should for the same aduenture and hazard ey∣ther our goods, our persons, or the peace of a State. They say, That that which doth most of all concerne a Statesman, is aboue all things to haue an eye to the good of his Country, and the profit and benefit of the people therein; but by no meanes to enter into a Warre, nor to draw too much enuie vpon them for cause of Religion, leauing that care to Clergie-men, or to Preachers, or to God him∣selfe, Who, if the Church shall receiue any iniurie by the new broached opini∣ons, is able of himselfe to reuenge his owne qua••rell. In a word, There is not that meere Polititian or Statesman, that is not desirous to sleepe in a whole skin, and to looke well enough to himselfe for one, without thrusting himselfe into quarrels and contentions for points of Religion. Whence it comes to passe, that they forsake the Patrocinium and protection of the Church, and vpon foule termes put the Catholike faith into their enemies fingers.

He that doth not preferre the cause of Religion before all things else what∣soeuer, doth not deserue the name of a Christian; for Faith, Diuine Worship, and Religion, difference a Christian from a Gentile: Hee then that shall sleight the same, and make light account of it, how shall he enioy this name? If vnto great sinners, our Sauiour saith, Nescio vos, I know yee not; though they confesse and esteeme of faith, What will he say vnto Polititians and Statesmen? The gene∣rall

voice of this Sect, is, Let vs first regard our temporall meanes, be it priuat or publike; for religion and truth, so no hurt thereby come vnto vs, let it shift for it selfe, what is it to vs what hazzard it runnes? Summa peruersio (saith Saint Augustine) frui vtendis, & vti fruendis. Your Polititians set vp their rest and de∣light in enioying temporall goods, and in making vse of spirituall goods. Pilat was a Polititian, for the Iewes alledging vnto him, If thou let this man loose, thou art not Caesars friend; he condemned our Sauiour Christ to death, preferring Cae∣sars friendship before Christs life. Ieroboam was a Polititian, who made two cal••es for the subiects of his kingdome, that they might not go vp to Ierusalem. Those were Polititians, which in Saint Augustines time inforced him to write those his bookes de Ciuit. Dei, alledging, That they had many bad yeares, misfortunes, and disasters for professing the Law of Christ. Those were Polititians, That k••owing Christ, would not confesse him openly before men, Least they should be thrust out of the Synagogue. Ioseph of Arimathea, and Nicodemus, were Polititians, for that they sought after our Sauiour Christ by night, for feare of the Iewes. Polititians are those, of whom Ieremias said, Since we haue left off to burne ••••••ense to the Queene of heauen,* 1.27 and to poure out drinke offerings vnto her, wee haue had scarcenes of all things, and haue beene consumed by the sword and by famine. Against all which our Sauiour Christ said, What exchange can be made for a mans soule? The tempo∣rall Monarchie of the whole world cannot be an equall Counterpoize to R••li∣gion. This Sect had it's first beginning from Cain: God had reuealed vnto fa∣ther Adam the comming of Christ; Adam vnto his sonnes; and Cain supposing that he should lineally descend from Abel, and that hee should be thrust out and disgraced, resolued to remooue that blocke that stood in his way, preferring the temporall good of the bodie, before the spirituall good of the soule.

The Romans will come. The harme was not hatched in Rome, but in the en∣uie of your brests;* 1.28 the generall losse did not so neerely touch you, as your own priuat interest. There are some Gouernors in a Commonwealth, which applie themselues wholly to their priuat profit. King Don Alonso of Arragon was woont to say, That if he had beene Emperour when Rome flourished, he would haue built a Temple before the Capitoll, where the Senators should haue layd downe their owne particular benefit. A conceit worthie such a King, who knew verie well, what Interest will worke in a Gouernor. Moses did desire to see Gods face,* 1.29 Shew me thy face: But Gods answer to him was, Thou canst not see my face, for there shall no man see me and liue. The Prophet hereupon strooke saile, and let his desire fall. What Moses, art thou now turned coward? What had it been to thee to haue lost thy life, for to behold God face to face? We find afterwards, that desiring pardon for his People, he said vnto God, O Lord pardon this People, though thou blot my name out of the booke of Life. Wouldest thou not for∣goe thy life to see Gods face, and wilt thou part with this and that other life for thy people? That was a particular good, this a common; and a Gouernor ought mainly and especially to haue an eye vnto that. Those Cowes which carried the Arke to Bethshemish, neuer turned their heads at the lowing of their Calfes, because being guided & led along with the loue & zeale of the common good, they forgat their particular longings and desires. He that gouernes, must fix his e••e vpon this White, without turning it aside through the importunitie of wife, childr••n, or kinsfolke, &c.

The Romans will come. This was but to giue a colour to the violence of their enuie and malice. All the world is a Maske or disguise. Dionysius the Tyrant entring into a Temple of Idols, tooke away from the chiefest amongst them a

cloake of gold: and being demanded, Why hee did it? his answere was, This cloake is too heauie for the Sommer, and too cold for Winter. Taking likewise a golden beard from Aesculapius, he said, That his father Apollo hauing no beard, there was no reason his sonne should weare any: all which, was but a maske for his couetousnesse, Sim••lata sanctitas▪ duplex iniquitas. Hence come our contrarie nick-naming of things, tearming good, euill, and euill, good; sweet, sowre, and sowre, sweet. The tyrannie and crueltie wherewith Pharaoh afflicted Gods peo∣ple, he stiled it wisedome, Come let vs deale wisely. Iehu called that passion and spleene which he bare against Ahab, Zeale, Behold my zeale for the Lord.* 1.30 Those perills of life whereinto Saul put Dauid, he proclaimed to be Gods quarell, Goe and fight the Lords battells. And here the Pharisees call this their conspiracie, a Councell, and their priuat profit, Zeale, &c.

Yee perceiue nothing at all, neither doe yee consider, &c. This was Caiphas speech; as for Ioseph of Arimathea, of whom Saint Luke saith,* 1.31 That he did not consent to the councell and ••eed of them: And for Nicodemus and Gamaliel, it is verie probable, that they had no finger in the businesse: but as it is in the prouerbe, The head draweth the rest of the bodie after it, as the Primum mobile doth the rest of the Heauens; and therefore he sayd, Yee know nothing: for that when in a Commonwealth a Citi∣sen differs in his opinion from a companie of impudent and wicked persons, and liues therein with God and a good conscience, presently they say, Que sabe poco, That he is a man of no vnderstanding, and knoweth not what hee speakes. The reason that Caiphas renders is this, It is expedient for vs, that one man die for the peo∣ple, rather than that the whole Nation should perish. At that verie instant when the High-Priest was to pronounce this decree, the Holy-Ghost and the Deuil moo∣ued him therunto both at once; the one directed his heart, the other his tongue: but in Caiphas his purpose and intention, it was the wickedest Decree, and the most sacrilegious determination that was euer deliuered in the World. God could not bee well pleased with Caiphas for desiring the death of the Innocent; nor yet displeased with his death, for that it was decreed in the sacred Councel of the blessed Trinitie, That one should die for the sinnes of the people. But in God and Caiphas the ends were diuerse; this out of malice to our Sauiour; that out of loue to Mankind. Nor is it inconuenient, that one and the selfesame proposition should haue a different sence and meaning. Destroy this Temple, and I will build it vp againe in three dayes: The Pharisees vnderstood this of the mate∣riall Temple, but our Sauiour Christ, of the Temple of his bodie. That which thou doost, due quickely: Our Sauiour Christ spake this of Iudas his treating to sell him, but his Disciples vnderstood him as concerning the preparation of the Passeouer. And so in this place, It is fit that this man should die, (saith Caiphas) that we may not become captiues to Rome: and Heauen saith, It is fit that hee should die, because the whole World should not perish. The persecution and death of a Martyr turnes to the Martyrs good, but to the Tyrants hurt.* 1.32 Surely the Sonne of man goeth his way as it is written of him, but woe be to that man by whom the Sonne of man is betrayed, it had beene good for that man if he had neuer beene borne. Heauen could not inuent a more conuenient meanes than the death of Christ, for our good; but the world could not light on a worse meanes than the death of our Sauiour Christ, for it's owne ill. Caiphas treated of temporall libertie, the Ho∣ly Ghost of spirituall libertie; Caiphas of the safetie of his owne Nation, the Hol••-Ghost of the sauing of the whole world. And therefore Saint Iohn ad∣deth, Non solum pro Gente, (or as the Greeke Text hath it, Pro ea Gente) sed vt fi∣li••s De••, qui erant disper••i, congregaret in vnum; Not onely for that Nation, but that hee

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might gather the children of God together that were dispersed throughout the world.

Origen hath obserued, That Caiphas prophesied, but that he was no Prophet.

First, Because one action of a Prophet doth not make the habit or denomina∣tion of a Prophet.

Secondly, because he did not attaine vnto the sence and meaning of the Ho∣ly-Ghost, the knowledge whereof in point of prophesie is necessarie.

S. Ambrose saith, That Caiphas pretended one thing, & vttered another, & there∣fore that he sin'd in the sentence which he pronounced, because hisintent was bad & vniust; as it was with Balaam, who as he was a Prophet could not curse the peo∣ple of Israell, but as they were particular persons, they did sinne and erre: so that the Holy-Ghost seruing himselfe with the tongue of Caiphas, as the instrument, the High-Priest did but determine that which the Holy-Ghost had before decreed.

* 1.33Whence we may take occasion to weigh and consider the good and the ill of an intention, since that one and the selfe same words are so good and so ill. Saint Augustine pondereth vpon those words of Saint Paul, Qui filio proprio suo non pe∣percit, sed pro nobis omnibus tradidit illum, Who spared not his owne sonne, but gaue him for vs all to death. This word Tradidit, is verified both of the Father, and of the Sonne, Tradidit semetipsum pro me, He deliuered vp himselfe for me. As also of Iu∣das, Qui autem tradidit cum, dedit & signum, He gaue them a signe that was to betray him. And of Pilat, Tradidit voluntati eorum, He deliuered him vp to their will. The deliuering of him vp, was all one and the same: but the Father and the Sonne did this out of their mercy and loue to the world; but Iudas and Pilat, out of hatred, treason,* 1.34 and iniustice. Saint Ambrose saith, That that murmuring about the oynt∣ment [Vt quid perditio ista vnguenti facta est? What needed this waste?] was vttered by Iudas, and the Disciples, in one and the same words: But in them they procee∣ded out of a good mind; but in Iudas, out of auarice: for the Disciples had there∣in a respect to the poore; For this oyntment (muttered they) might haue beene sold for much, and beene giuen to the poore. But Iudas out of the profit that he might haue made thereby vnto himselfe, by filching some of it away, if he had come to the fingring of it. Saint Hilary expounding that saying of our Sauiour Christ, Pater maior me est, My Father is greater than I, saith, That it being heard from Arrius his mouth,* 1.35 it sauoured like gall; but from our Sauiours mouth, like hony. In Corinth, certaine Exorcists, sonnes of the Prince of the Priests, would take vpon them to cast out an euill spirit, Pessimum, the Text stiles him. Who did demand of them, Who gaue you licence to execute this Office? Vos au∣tem qui estis? What are ye? Iesus I acknowledge, and Paul I know, but who are ye? And the man in whom the euill spirit was, ranne on them, and preuailed a∣gainst them, so that they fled out of that house naked and wounded. Saint Paul did cast out diuels in the name of the Lord Iesus Christ, and these men likewise did vse the name of the Lord Iesus Christ: How comes it then to passe, that the successe was so contrary? I answer, The intention was different. Their words were the same, but not their intent.

It is expedient for vs that one man dye. The naturall consideration of this place, is the conueniencie of Christs death: It was expedient for heauen, earth, an∣gels, men, as wel the liuing as the dead. Wherof I haue treated at large elswhere.

This spake he not of himselfe. Saint Augustine, Hoc in eo egit propheticum Chris∣ma, &c. The gift of prophesie, made him to prophesie his owne euill life, and that hee did prophesie ignorantly and foolishly. Saint Chrysostome, Vide, quanta si•• &c. The grace of prophesie, toucht the high Priests mouth, but not his heart. Whence Saint Chrysostome

doth inferre, how impertinently the Heretikes doe impugne the liues of the Priests, with an intent and purpose to ouerthrow the force and power of Eccle∣siasticall dignities, and their sacred command and authoritie. Moses his doub∣ting, did not hinder the gushing of the water out of the rocke; nor the malice of Caiphas, Gods good purpose. Of Treacle, the Physitians say, That it hath a lit∣tle touch of poyson in it, and it being it's naturall condition and propertie to flye to the heart, though it be hurtfull one way, yet it carryes it's remedy with it. So in like maner, the holy Ghost made vse of Caiphas his tongue, as the instrument of letting forth that diuine blood, whose shedding was our saluation. Of a leaud wicked fellow Plutarch reporteth, That he vttered a very graue sentence, and that Lacedamonia gaue order, that it should be ascribed to another, Answering to our à semetipso non dixit. This was not a bird of his hatching. Iob seemeth to bee somewhat mooued and offended, That God should ayde the wicked in their di∣stresse, Thinkest thou it good to oppresse me, and to cast off the labour of thine hands,* 1.36 and to fauour the Councell of the wicked? But the diuine prouidence is wont to make vse of the Councels of Tyrants, and such as are enemies thereunto, but does ne∣uer assist and helpe them forward. Saint Paul telleth vs, That some did preach our Sauiour Christ through enuie, others for opposition sake, and by way of contention; and saith withall, In hoc gaudeo, & gaudebo, In this I doe and shall reioyce. And Christs Disciples aduising him, that some did cast forth diuells in his name, made them this answer, Nolite prohibere, Forbid them not, For the indignitie and vnworthinesse in the person of the Minister, doth not destroy the grace of his function and dignitie.

This spake he not of himselfe. From so bad a man could not come so deepe a Mysterie, onely God could put this so rare a conceit into his head, as the deliue∣ring vp of a Sonne, for the redeeming of a Slaue.

Iesus therefore walked no more openly among the Iewes. Seeing death now neere at hand, he withdrew himselfe; reading a Lecture therein vnto vs, That when we are about to die, and drawing on to our last home, we should abandon the world, and retyre our selues, Remitte mihi (saith Dauid) vt refrigerer priusquam abeam, & amplius non ero, Giue me leaue (ô Lord) to dispose of my selfe, and to render thee an account of my life, before I goe hence and be seen no more. For to propound your cause before a Iudge, you prepare and addresse your selfe vnto him before hand; and shall you be negligent and carelesse when you are to appeare before God? Amongst the Iudges of the earth you haue a Vista and a Reuista,* 1.37 Hearing vp∣on hearing: a primera, & segunda instancia; a first and a second instance. But with God you cannot enioy the like benefit, his Court allowes no such course. The Motto that is written there ouer his Tribunall, is, an Amplius non ero, I shall bee no more. We may not die twice, for to amend in our second death, the errors of our former life. There is no reuersing of iudgement, no appealing from this Iudge to that, or from one Court to another. That which wil concerne and import thee most, is, That thou condemne thy selfe, before God condemne thee; and that thou kill sinne in thee, before God kill thee in thy sin. This is the onely way to secure danger, and to kill death. Many sit vp so long at play, that at last they are faine to goe to bed darkling. This our liuing in the world, is a kind of playing or gaming, whose bed is Aeternitie: Walke while ye haue light, least the night come vpon you, and darknesse ouertake you. Study to giue ouer th•••• ••lay in some good time, do not continue your sports in this world, to the very 〈…〉〈…〉 ••••oppling out of the candle, least ye runne the danger of going to bed darkeling.

He went thence into a country neere vnto the wildernesse, &c. If it goe ill with

thee, and that thou canst not liue well and quietly amongst some men, flye from the societie of them. Our Sauiour Christ hyes him to the wildernes amongst the beasts, and carries his Disciples thither with him, holding their fellowship to be lesse hurtfull and dangerous,* 1.38 Frater fui Draconum, saith Iob, I am a brother to the Dragons, and a companion to the Ostriches. Inter Scorpiones habitaui (saith Ezechiel) I dwelt among Scorpions. Albeit by their habit and shape they seeme to be men, they are indeed no better than Dragons and Scorpions: and therefore of the two, it is the lesser euill to liue amongst these known wild beasts, than such beastly minded men. Your Wolfes that are clad in sheepes cloathing, our Sauiour markes out to be the vtmost of euill. S. Ambrose treating of the sorrow which the stones shewed at our Sauiours death, and that they were so sensible thereof that they did split in sunder, saith, That our Sauiour found more pitty in those stones, than in his peoples brests.

Whence by the way it is to be noted, That when those that gouerne and sit at the helme are generally naught and wicked, it is needfull then for vs to flye vnto the wildernesse: for it is better to liue with Dragons and Scorpions than with them. When there is an earthquake in the Citie, all hast out of it and get them into the fields. All the foundations of the earth shall be shaken; What doe ye stay for then, Why do ye stand looking and gazing one on another as if you had nothing to doe, when destruction is so neere at hand? In a word, Daniel is cast into the Lyons Den, and the same is sealed with the Kings owne Signet, not for any hurt that he had done the Lyons, nor for any harme that hee had done his companions and play-fellowes, but throwne in thither by the malice of the Princes of the people, and the Iudges of the land. O Lord deliuer vs from the oppression of powerfull Princes, and the vnconscionable dealing of corrupt Iudges.

That there should be but one bad Gouernour, or but one bad Iudge, it is ill: because such a one is the fountaine whereof all doe drinke. Si autem nequam fue∣rit totum corpus tuum, tenebrosum erit: But that there should be two such bad mem∣bers in a Common-wealth, is a great deale worse. Of those two naughty Iudges that wronged Susanna, God said, Et egressa est iniquitas à Babylone: Your briberies, your thefts, and your adulteries tooke life from them, in whom they should haue dyed. But when the whole Bench of Iudges shall be bad, get thee gone into the desart, flye to the wildernes: for it is too great a boldnes then, not to be as others are. He that hath a mangie hand, couers it with a cloth, binds it vp close, and dis∣sembles the matter as much as he can; but if he see other men in the same case as himselfe is in, he looseth all shame. The first day that a man enters into the Pal∣lace, or some place of gouernment, &c. He saith, Dominus sit in corde meo, God be in my heart: but after some sixe weekes he changeth his mind, and saith, Let vs make profit of our places, as others doe. Birds that are free and at libertie, talke as Na∣ture hath taught them; but being put into a Cage, prate according to the vse and custome of the Country: Your Thrush of Castile, and that of Cataluna haue one and the same note in the field: but in the Cage one sayes Deu, and the other Dios.

I feare me I haue troubled your patience too long, and therefore I will rather here abruptly end, than tyre you our. God of his infinite goodnesse, &c.

Notes

• * 1.1

  Sathan can do little with∣out vs.
• * 1.2

  Gal. 5.
• * 1.3

  Esay 67.
• * 1.4

  Iob 41.
• * 1.5

  The wicked haue a league, no loue.
• * 1.6

  The world consisteth of nothing but opposition.
• * 1.7

  Exod. 18.
• * 1.8

  Good counsell a pretious Gen••me. Gal. 2.
• * 1.9

  Ill counsell produceth ill effects.
• * 1.10

  Eccl. 2.
• * 1.11

  Exod. 1.8.
• * 1.12

  2▪ Mac. 4.
• * 1.13

  Psal 2.
• * 1.14

  Exod 17.
• * 1.15

  As the iust hunger and thirst after right, so doe the wicked after bloud.
• * 1.16

  Sap. 3.
• * 1.17

  Ieremie.
• * 1.18

  Ca••t. 2.
• * 1.19

  Sharpe re∣proofes work sweet ef∣fects.
• * 1.20

  Wickednes is meere folish∣nesse.
• * 1.21

  Gen. 37.
• * 1.22

  Philip. 3.
• * 1.23

  Esay 53.
• * 1.24

  Dan. 9.
• * 1.25

  Gen. 49.
• * 1.26

  Iud. 5.
• * 1.27

  Ier. 44.
• * 1.28

  Priuat interest must giue way to the generall good.
• * 1.29

  Exod. 33.
• * 1.30

  4. Reg. 10. 1. Reg. 18.
• * 1.31

  Luk. 3.
• * 1.32

  Mat. 26.
• * 1.33

  The same words out of diuers mouths may be di∣uersly relished. Rom. 8.
• * 1.34

  Mat. 26.
• * 1.35

  Act. 19.
• * 1.36

  Iob 10.
• * 1.37

  Preparation a∣gainst death necessarie.
• * 1.38

  Iob 30.