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 XXXVIII. SERMON, VPON THE SATURDAY AFTER PASSION SVNDAY. (Book 38)

IOH. 12.

Cogitauerunt Principes sacerdotum, vt & Lazarum interficerent.

THe High Priests consulted, that they might put Lazarus to death also. This Gospell containeth diuerse and sundry mysteries: but the first and chiefest is, a resolution taken by the Priests to put La∣zarus to death. As if God could not raise him from a violent death, who had raised him from a naturall death. They thought with themselues, that Lazarus holding his life by miracle, it would be an addition of credit and reputation to our Sauiour. And, as to take a∣way his life, they had no other reason but his many Miracles, so did they like∣wise seeke to cut off Lazarus, thinking it very vnfit, that he should be a witnesse to make good the greatest Miracle that euer our Saiuour wrought, and that by his life and words, he should notifie Christs Diuinitie to the Iewes and Gen∣tiles that came to visit him.

The High Priests consulted.* 1.1 That the Diuell hath the disposing of the gouern∣ments and dignities of the world, is a notorious lye; though when he tempteth any, he would seeme to make it haue some appearance of truth. Hee said vnto our Sauiour Christ, All this will I giue thee, Representing vnto him a briefe Cosmographie of all the whole world; Insinuating, That hee was Lord of all, and had the bestowing of all. The like speech he vsed, when being askt of God, from whence he came, he answered, I am come from compassing the earth, I haue rounded my Heritage. And doubtlesse, Hee that shall narrowly looke into those who command and rule the greater part of the world, will (I feare me) beleeue, that the diuell did put the same into their hands: but the truth is, That God is the sole Lord of all. S. Iohn stiles him in his Apocalyps, King of Kings, and Lord of Lords, and paints him foorth with many Crownes vpon his head, And on his head were many Crownes,* 1.2 in token that hee hath the donation of Scepters and Crownes. Artaxerxes stiled himselfe the great King, and had appertaining to his Empire 127 Prouinces. Nebuchadnezzar was a mighty Prince: but these and all that euer were, or shall be, are but Pigmies to God, It is God that giues and takes away Kingdomes. Per me Reges regnant, By me Kings raigne. And when he di∣uided it amongst the sonnes of Adam, he did limit them their bounds, beyond

which they were not to passe. When the most high God deuided to the nations their inheritance,* 1.3 when he separated the sonnes of Adam, he appointed the borders of the peo∣ple, according to the number of the children of Israel. The Statue of Nebuchadnezzar, which signified the Empires of the earth, was but a Statue in a dreame, and so vanished like a dreame. The Kings and Emperors of the earth, some dye, others are borne, are heere to day and gone to morrow, Hodie est rex, & cras morietur. But Gods Empire endureth for euer. Pliny saith, That the election of Traiane may be a sufficient argument to prooue, That God setteth vp Kings, not onely among Christians, but the Gentiles; Suting with that of Homer, Ex Ioue, Reges.

This truth being supposed, some man may aske me, How comes it then to passe, that God places in that Citie where his name is called vpon, where he hath his house and his Altar, these high Priests, who after they had decreed the death of Christ, did treat of killing Lazarus?

Which difficultie is the more augmented, because for the most part, the go∣uernours of this world are naughtie men; as was to be seene in the Roman Em∣pire. Thales Milesius, the prime wise man of Greece, being demanded, what hee had ob••erued in the world to be of most difficultie? Answered, Tyrannum senem, To see a Tyrant come to be an old man. Irenaeus saith, That God setteth vp some, because they are worthy to beare rule, others, because they are vnworthy. But where there is a good Gouernour, that Common-wealth he fauoureth. Phocas was a most cruell Emperour of Constantinople; whereupon a holy Monke in a corner of his Cell, thus complaineth vnto God, Cur fecisti eum Imperatorem? Why didst thou make him Emperour? Who had no sooner made his mone, but he heard a voyce from heauen, saying, Non inueni peiorem, I could not finde a worse. In Thebes, there was a great Hypocrite, which was euen ready to die out of the great desire he had to be a Bishop; who had scarce obtained that dignitie, but that he fell a spoyling the Common-wealth: but an Angell told him, That hee was not made Bishop because he deserued to be a Bishop, but because that Com∣mon-wealth deserued not a better Bishop.* 1.4 According to that of Iob, Hee causeth the Hypocrite to reigne for the sinnes of the land. Being all one with that which Ieremy said of his people, Dabo eos inferuorem vniuersis regnis terrae propter Manassem, fili∣um Ezechiae. Anastasius reades it, Per Manassem. For, as a good King is a great cause, why God with a gracious eye doth looke vpon his people; so a bad king is the meanes that he vseth for the punishing of them. Saint Gregorie, the Arch∣bishopricke of Milan being void, wrot to the Clergie, that they would obliege God by prayer and by fasting, to giue them a good Pastor. For, as God is plea∣sed with his people, so he giues them Prelats accordingly. The Queen of Sheba considering the wisedome of Salomon,* 1.5 said, That nothing did more manifest Gods loue towards his people of Israel, and the desire of their perpetuitie, than in ha∣uing giuen them so wise a Gouernour. And Iosephus reporteth, That he being but twelue yeares of age when he first began to gouerne, the people listening to that sentence which he gaue at his first sitting in iudgement, touching the two women that contested about their child, Let the infant be cut in twaine; Many laughed at it, deeming it to be a childish sentence; but afterwards wisely weighing the dis∣creet course that hee had taken in iustifying the truth, without any further proofes or testimonies, they then cryed out, De coelo elapsus, This King is sent vs downe from heauen. And albeit the heauens, planets, and starres, are to mans see∣ming farre off; yet in regard of those influences which they cause in inferiour bodies, they are neere at hand. And albeit they are incorruptible, yet doe they affoord great fauours to corruptible things. If heauen behold vs with a propiti∣ous

eye, and the planets with prosperous aspects, the earth doth enioy much fruitfulnesse and abundance. But contrariwise, our soules are not subiect to those materiall heauens; but to those heauens of our Prelats, and Gouernours. Behold, I create a new heauen, and a new earth. This may bee vnderstood of the Ecclesiasti∣call Estate, and the Secular; of Superiours and Inferiours. When these heauens affoord a prosperous light, the earth is beautifull, pleasant, plentifull, and fertile. And so on the contrary, Ieremie saith, I beheld the earth, and loe it was emptie, I be∣held the heauens, and could see no light in them. What light then could there bee in Ierusalem, when as Annas and Cayphas were the high Priests?

The high Priests consulted, that they might put Lazarus to death. Saint Augustine saith, That this deuise and drift of theirs was deriued from the diuell, and from hell. There are some thoughts that are ingendred and bred in our flesh, as the rust in the yron, the rottennes in the wood, the moth in the cloth, and the worme and mytes in butter and in cheese. Our flesh is a durtie puddle, which sends forth such foule and thicke vapors from it, that if you doe not make great hast to expell and driue them thence, they will quickly cloud and darken the light of the vnderstan∣ding. It is sicke of the kitchin, the gutter, whitherall the dust and sluttishnesse of the sences, gathers and meetes together to make such a stinke and stoppage, that the water of Gods grace can hardly get through, and cleanse the same; it is a most grieuous and heauie burthen, not onely because it is so painefull and intollerable, but also because it is ineuitable. All the plagues of Aegypt were remooued by Moses his prayer, saue onely the flyes: And these are those our thoughts and co∣gitations, being inexcusable, as importunate and troublesome, which are ingen∣dred in this our body of flesh. Euery one beares about him his particular af∣fection, and the Idol which his heart adoreth; This man his pleasures, that man his profit; one, his honour, another his grace and fauour with his king; some, their great and strong Alliance; others, their daintie and delicious fare. And euerie one of these, is like vnto the beast that is tyed to his racke and manger, whereon his thoughts doe continually feede. This is that same, Trahit sua quemque voluptas, Euery man is wedded to some one kinde of plea∣sure, or other.

The Schoolemen set downe two sorts of thoughts.

The one, which flesh and blood produceth.

The other, which are sowne in vs.

Cogitatio innata, And,

Cogitatio, ab alio lata.

That which is bred in vs. And that which is otherwise brought vnto vs. Some hearbes grow vp in the earth ofthemselues; others are sown: So some thoughts haue their breeding in mans brest, others are sowne there; and it must of force follow, that they are sowne eyther by the diuell, or by God. Of those of the di∣uell, Saint Paul saith, Let no temptation take hold on you, but that which is humane. That the verie thought of some extraordinarie beautie should trouble and dis∣quiet thee, the thought of thy Princes fauour, of Signiorie, or any other tem∣porall good, this is a humane temptation; but the killing of Lazarus, and the selling and betraying of our Sauiour Christ, is a diuellish temptation. And therefore Saint Iohn saith, That the diuell had put it into Iudas his heart, that it was hee that had sowne this bad seed there, and thrust this thought into him. But whether or no, this thought be of the flesh or of the diuell; sure I am, that it is the generall doctrine of the Saints, That we should not nourish any euil thought, nor let it like a bottome of yarne, waxe warme in our hand. Esay complaineth of

his people, That they conceiued mischiefe, and brought foorth iniquitie; that they hatched cockatrice egges, and woue the spiders web; that he that eateth of their egges dyeth, and all that which is trod vpon, breaketh out into a serpent. As out of an Aspick's egge (saith Aristotle) being kept warme and cherished, is hatcht the Basiliske; so from our thoughts, taking warmth from the heat of consent, is bred the Basiliske of sin. This is for the sheepe to breed vp the wolfe, or to giue sucke to that toad which shall venome thy brest and work thy death. The Greeke Text saith, Consultauerunt consilio, They did lay their heads toge∣ther, they sat in Councell, they did not onely thinke vpon, but consent to the greatest malice and wickednesse, which euer the diuell or hell could imagine, Vt Lazarum interficerent, To kill Lazarus. This is the end of our thoughts, when they are not cut off in time; Sinne is so great an Vsurer, that it goes dayly gayning more and more ground vpon mans brest, till it hath brought it to a desperate estate. They were growne to that desperation, that they said vnto filthinesse, I am thy ser∣uant. Saint Ierome saith, That as the couetous thirst after money; so doe these af∣ter dishonestie. They are like those that goe downe into a deepe well; they knit rope to rope, and one sinne to another. Why dyed I not in the birth? Or why dyed I not when I came out of the wombe? Why did the knees preuent me? And why did I sucke the brests? Wherein the Prophet painteth foorth vnto vs the foure estates of a child.

The first in the wombe.

The second, when it is borne.

* 1.6The third, when it is swadled vp.

The fourth, when they giue it the teat.

S. Gregorie doth applie these foure, to the foure estates of sinne.

The first, in the thought which conceiues it.

The second, in the ill which bringeth it forth.

The third, when we put it on like a garment.

The fourth, when we nourish and maintaine it.

Saint Augustine painteth foorth these foure estates, in these foure dead folkes:

In the daughter of the Archisinagoguian, who stirred not from home.

In the sonne of the widow of Naim. who was accompanied to his graue.

In Lazarus, who lay foure dayes dead.

And in him, whom our Sauiour Christ did not raise vp at al; saying, Let the dead bury the dead.

* 1.7They consulted to put Lazarus to death. Our Sauiours death was already con∣cluded on, and now this cruel people treated of making away Lazarus. Of whom our Sauiour Christ said, Vt descendat super vos omnis sanguis iustus à sanguine Abel, ad sanguinem Zachariae, &c. It is no maruell that they sought to kill Lazarus: for in him was sum'd vp all the blood of the iust that had beene shed in the world. And the reason that makes this to seeme so, is, because all the iust that dyed in the world since Abel, were a Type and figure of Christ: And if they did die, it was to giue testimonie of his death; and had it not beene for our Sauiour Christs death, his had not preceedd. And for that the life of the iust was a shadow of that of our Sauiour Christ; in taking away his life, in whom all the liues of the world were contained, they were guiltie of all the rest, and as much as lay in them, were the Homicides of the whole world. And if he that carryes but one mans death about him, findes no place of safetie vpon earth, What rest shall he find, that hath so many deaths crying vpon his conscience?

Saint Chrysostome treating of the sinne of Cain, saith, That it was greater than that of Adam. For, besides his loosing in the turning of a hand, the greatest Em∣pire that euer the world had; we cannot imagine any sinne to be greater than the barring of all mankind from heauen, the depriuing him of grace, and of the friendship of God: yet notwithstanding, this seemeth to be the greater, and hee proueth it by the sentence that was giuen vpon the one sin & the other. God sen∣tencing Adam, said, Cursed is the earth for thy sake, &c. The blow of the curse was to fall vpon Adam; and as the father which makes shew to throw the candlestick at his sons head, but flings it against the next wall; so God sayes, Cursed is the earth for thy sake. But with the Serpent, and with Cain, he proceeded otherwise. To the Serpent he said, Thou art cursed aboue all cattle, and aboue euery beast of the field, vpon thy belly shalt thou goe, and dust shalt thou eate all the dayes of thy life. To Cain, Thou art cursed from the earth, which hath opened her mouth, to receiue thy bro∣thers blood from thine hand, it shall not henceforth yeeld vnto thee her strength, &c. He did not forbid him to tread vpon the earth, but he forbad him to enioy the fruits thereof, &c.

Secondly, The voyce of thy brothers blood cryeth vnto me from the earth. Saint Am∣brose saith, That he heard the voyce of Abel; for with God, the dead speake as well as the liuing. The Hebrew hath it, The voyce of bloods; putting it in the plurall number (as Lyra hath noted it:) For hee had shed so many bloods as Abel might haue had children. For, albeit they had neither being nor life in them∣selues, yet they might in their cause and beginning: It cryes to mee from the earth. Not from his body, for though thy brother should haue forgiuen thee, yet the earth would not pardon thee, to see it selfe violated by a Traytor. And if God would haue but giuen way thereunto, a thousand mouths would haue opened to swallow thee vp aliue; but being he would not consent thereunto, it goes cho∣king those seedes which might haue serued thee for thy sustenance and delight; and shaking thee off from thence like a banished man, this Writ is gone out a∣gainst thee, A vagabond and runnagate shalt thou be vpon the earth.

Thirdly, All the superiour and inferiour creatures were to be his persecutors and his tormentors; the heauens with thunder and lightning; the Angels with fearfull apparitions; the beasts of the woods, and men, shunning his company; and God himselfe chastising him with a continuall trembling. But some wil say, How could God persecute him, since he published a Proclamation, That whosoeuer should kill Cain, should be punished seuen-fold, Sextuplum punietur: The Seuentie Interpreters render it, Septem vindictas exoluet, Seuen seuerall reuenges shall bee ta∣ken of him. Procopius answers hereunto, That this Proclamation was made against Cain; For, a man cursed by God, persecuted by heauen, by earth, by Angells, by men, by beasts, and by himselfe, would haue held it a happinesse to dye; but God would not that he should inioy so great a blessing: But that he should liue seuen generations, and that in euery one of them, God would take seuere venge∣ance of him, Septem vindictas exoluet; till that Lamech should come, who gaue him a sodaine and violent death. And this is a notable place against all kind of murderers, and man slayers. Dauid would not drinke of the water, though he were thirsty, which his souldiers brought him, because it had cost them the ha∣zard of their liues; and therfore offered it vp in sacrifice to God. They did poure forth innocent blood like water in the siege of Ierusalem. Dauid did shed the water, be∣cause it seemed to him to be blood; and others shed blood as if it were but wa∣ter: some take blood for water, and others, water for blood.

Cogitauerunt, vt Lazarum interficerent.

* 1.8They consulted to put Lazarus to death. This their rage and furie can not bee sufficiently indeered. Esay saith, Wee roare all like beares, and mourne like doues. These are both extreames. The Beare is a very furious beast, the Doue very mild and gentle; the one doth shake the mountaines with his roarings, the o∣ther scarce throbs forth her mournings from her brest; the one, if you rob her of her young ones, is all rage and fiercenesse it selfe, Like a Beare robbed of her Whelpes; the other is softnesse and gentlenesse it selfe, who if you take away her young, vseth no other resistance but mourning, and a soft murmuring; and therefore Osee saith, that she hath no heart. It was noted of this people, That they were like doues that mourned with their friends, but like furious beares towards their enemies. What greater furie than to seeke to kill Lazarus? What madnesse more notorious? Marsilius Ficinus saith, That there is a two∣fold madnesse.

One, of the braine.

* 1.9The other of the heart. The one long, the other short. The one makes men madd, the other angry. Aulus Gellius reporteth of the Sclauonians, That when they are angrie, they kill (like the Basiliske) with their verie lookes. Ecclesi∣asticus saith,* 1.10 That Enuie and Wrath shorten the life, and bring age before the time. Salomon saith, That three things mooue the earth, and that the fourth is not to be endured; pointing out the fourth to bee a Slaue, that is made his Ma∣sters heyre: for a Slaue being seated in honour, growes to be so insolent, that it is a thing insufferable. Better may this bee verified of the appetite, which be∣ing a Slaue, if it once through wrath rebell against reason, it treads it vnder foot, captiuates it, and ill intreates it.

Because that for his sake, many of the Iewes went away and beleeued in Iesus. One of the greatest miseries that can befall a soule,* 1.11 is, To make good, the occasion of ill. As one of the greatest pledges of Gods loue, is, to take occasion from ill, to doe good; so one of the greatest pledges of malice, is, to take occasion from good, to doe ill. God gaue vnto the children of Israel the gold and siluer of the Egyptians (whether it were in requitall and payment of their troubles, or that he was Lord of all, and so might dispose thereof as hee listed;) and of this gold and siluer they afterwards made a calfe, giuing thereunto that glorie and worship which was due onely vnto God. Osee saith, they did the like with Baal, I multiplyed their siluer and gold,* 1.12 which they bestowed vpon Baall. God gaue them a brazen Serpent, to the end that by looking thereon, they might be healed of the bitings of the Serpents: From this fauour, they tooke occasion to commit Ido∣latrie,* 1.13 offering incense thereunto, as vnto God, till such time as Ezechias brake it in peeces. God doth proceede by contrary courses: From Adams sinne he tooke occasion to redeeme the world; and (as it seemeth to Saint Augustine) if Adam had not sinned, God had not come in person to redeeme him. And Saint Gregory calls it Foelix peccatum, A happy sinne; because it brought with it so soueraigne a Redeemer. And in many other occasions, we may say that of a sinner, which Esay saith, Recepit de manu domini duplicia pro omnibus peccatis suis. And that which Da∣uid saith ofan vngratefull people, Pro iniquitate, vide tentoria Aethiopiae. Hee there summes vp the many and great fauours which he had receiued; and in euery one of them we shall find, pro iniquitate.

They consulted to put Lazarus to death. The blanke and marke whereat they shot, was to darken and eclypse the name of our Sauiour Christ, and to cast a

cloud ouer that glory which could not possibly but shew it selfe, in seeing Lazarus to be raised vp from death vnto life. This dammage the Lord did repaire with two great honours.

The first, That most solemne triumph wherewith they receiued him, wherof we shall treat hereafter.

The second, of certaine Gentiles which came according to the custome to the feast. Leo the Pope saith, That the Romans made a religion of it to adore the seuerall gods of all Nations; and therefore they intreated Saint Philip, that he would be a meanes that they might haue a sight of our Sauiour Christ, and that they might bee admitted to speake with him: Saint Philip communicated this matter with Saint Andrew, and they both acquainted our Sauiour there∣with. And Iesus answered, The houre is now come, that the Sonne of man shall bee made manifest. The Apostles did not vnderstand the mysterie thereof: but our Sauiour Christ tooke that his comming to be the despertador de su muerte, the a∣waker and reuiuer of his death: For although he imployed both his life and his person in Israel, yet his death was to draw the Gentiles to his knowledg and obe∣dience. And these Gentiles being so desirous to see him, and to talke with him; taking this to be the Vigile of his death, and vocation of the Gentiles; Hee told them, Now is the houre come, wherein the Son of man is to be glorified, not onely a∣mongst the Iewes, but the Gentiles also.

Hee calls his death his glorification. For, albeit to dye, be weakenesse, yet to dye as Christ dyed, was vnspeakeable valour, and vertue.* 1.14 Hee neuer shewed himselfe more strong, than when hee was most weake; and neuer lookt sweeter than when death was in his face. Hee had hornes comming out of his hands, And there was the hiding of his power.* 1.15 Those hands which were nayled to those armes of the Crosse, were those hornes wherewith hee ouerthrew the po∣wer of the world, and of hell. Iacob said of Simeon and Leui at the houre of his death, In their selfe-will they digged downe a wall, which the Seuentie translate thus, Eneruauerunt taurum, They weakened a Bull: By this bull,* 1.16 vnderstanding our Sa∣uiour Christ.

First, for it's beautie, Quasi primogeniti tauri pulchritudo eius,* 1.17 His beauty shall be like his first borne bullocke.

Secondly, For that as the bulls strength lyes in his hornes, so did Christ dis∣couer his strength vpon the Crosse, Ibi abscondita est fortitudo eius.

Thirdly, because (according vnto Pliny) the Bull looseth his fiercenesse, when hee but sees the shadow of the Figge-tree: And our Sauiour Christ shewed himselfe most weake, when hee saw the shadow of the Crosse, desiring pardon then of his Father for his enemies, who like dogges against a Bull, had with open mouth set themselues against him, Many dogs are come about mee.* 1.18 But hee repayd (though not allayd) their rage with this so louing and so sweet a prayer, Father forgiue them, &c.

The Pharisees seeing themselues thus mockt and deluded, and that their plots and intentions tooke not effect, they brake foorth and sayd, Perceiue yee not, how we preuaile nothing? and how that the world goeth after him? And albeit Saint Chrysostome saith, That these speeches were vttered by his friends, there∣by to persuade the Pharisees that they should not tyre out themselues any lon∣ger in persecuting of him, seeing it was to no end, but all went crosse with them; Saint August. yet saith, That they were the speeches of his enemies, which be∣moned their owne disgrace and misfortune.

There could not bee any blindnesse more foule and beastly, than that of the

high Priests and Pharisees; who hauing had so many tryalls, how little their power and their trickes could preuaile against our Sauiour Christ, that all this while they could not perceiue that this was Gods businesse, against which, nor counsell, nor wisedome can preuaile. Saint Peter preaching Christs resurrecti∣on, the high Priests and Pharisees called him before them, notifying vnto him, That he should not any more touch vpon that point: but hee told them, That he was bound rather to obey God than man. And perceiuing his resolution, Dis∣secabantur cordibus suis, They burst for anger when they heard it, and consulted to slay both him and his companions. But Gamaliel a Doctour of the Law, being there present, and one that was honoured of all the people, aduised those that sat there in Councel,* 1.19to put the Apostles forth for a little space out of the Coun∣cell house: which done, he then said vnto them, Men of Israel bee well aduised what ye doe concerning these men: Time will prooue whether this be a Truth or a Lye that these men vtter. It is not long since that one The••des boasted him∣selfe to be a Prophet, who was followed by some foure hundred Disciples, but in the end he was condemned to death, and they al which obeyed him were scat∣tered and brought to nought. After this man, rose vp Iudas of Galilee, and drew away much people after him, but he in the end also perished and all his follow∣ers. And therefore I now say vnto ye, forbeare a while, and refraine your selues from these men, and let them alone: For if this their doctrine be of men, it will come to nought; but if it be of God ye cannot destroy it. In a word, Time will bring this to light: but to go about to take away their liues now from them, were to set your selues to fight against God. The like did the Prince of the Ammonits deliuer to Nebuchadnezzars Lieutenant Generall, at the Siege of Bethulia; If God fauour and protect this people, all Nebuchadnezzars forces are not able to subdue them. And this was that which made Iob so confident, Be thou on my side, and let all the world be against me, I care not. Saul did vse all his best endeauours, and employed all the force and strength he had, to worke Dauids death, one while in his owne person, seeking to nayle him with his Speare to the wall; another while by setting vpon him with his souldiers; but neuer yet could the power of a King preuaile without Gods permission, against a silly flye. Gods protection is aboue all his workes: so the Princes of the earth, the high Priests, the Pharisees, the Clergie, and the Laytie, did cry out against Christ, but were forced to say in the end, We preuayle nothing at all. They were strangely blinded, that they could not perceiue Gods power herein. Lord so open our eyes that we may see the light of thy glorious Gospell. To whom, &c.

Notes

• * 1.1

  God the onely Lord of all.
• * 1.2

  Apoc. 19.
• * 1.3

  Deut. 32.
• * 1.4

  Ill Rulers sent by God to pu¦n••sh the peo∣ple.
• * 1.5

  3. Reg. 10.
• * 1.6

  Four estates of a child, and whereunto alluding.
• * 1.7

  The Iewes were murde∣rers of all Gods Saints.
• * 1.8

  Esay 59.
• * 1.9

  A twofold madnesse.
• * 1.10

  Eccl. 30.
• * 1.11

  To take occa∣sion from good to do ill, is hellish ma∣lice.
• * 1.12

  Osee 2.
• * 1.13

  4. Reg. 18.
• * 1.14

  Christs death his glorifica∣tion.
• * 1.15

  Abacuc. 3.
• * 1.16

  Christ why called a Bull.
• * 1.17

  Deut 33.
• * 1.18

  Psal. 32.
• * 1.19

  Act. 5.