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 SECOND SERMON, ON THE THVRSEDAY AFTER ASHWEDNESDAY. (Book 2)

MAT. 8. LVC. 7.

When he entred into Capernaum.

Cum introisset Capernaum, &c.

IN Capernaum, the Metropolis of Galilee, a city in buildings glorious, in prouision aboundant, in reuenues rich, in peo∣ple populous; in a word, Capernaum implies all that which may expresse a place of comfort. This Citie was then in great glorie, but neuer receiued more honour than by the presence of Christ, & the miracles that he wrought there:* 1.1 insomuch that Saint Mathew out of this respect calls it his Citie: and Nazareth (which was the place where our Sauiour had beene bred vp) tooke it in such dudgeon, that shee sent him that message related by Saint Luke, Quanta audiuimus facta in Capernaum, fac & haec in Patria tua, i. The great things which we haue heard thou hast done in Capernaum,* 1.2 doe them also in thine owne Countrie. Lord, art thou so liberall towards strangers, and so short handed to∣wards thine own Countrimen? In Capernaum thou hast healed Peters mother

in law; many that were tormented with Deuils, especially one woman of a tal∣king Deuill; him that was sicke of a dead Palsey, whom they let down through the roofe of the house; the son of Regulus, & diuers others; Let vs see thee now exercise these thy fauours in thine own country. Rome had a hundred souldiers there in garrison, as it had in other places of the Empire; the Captaine where∣of in regard of his office was called Centurion. This Commander had a ser∣uant that was sicke, whome he loued verie well. Hee sollicited our Sauiour for the curing of this his seruant, by a third person, yet discouering therein so much deuotion, and faith, that hee remained a chiefe Master of the faithfull in Gods Church.

Saint Chrysostome, & Euthimius seeme to differ about this miracle: For the one sayth, That the Centurion came and besought him himselfe. The other, That he onely sent vnto Christ to intreat him to doe this courtesie for him. But it bee∣ing so difficult to beleeue two miracles, both in Capernaum, both at one and the same time, in one Master, and in one Seruant, let vs run along with all the rest of the Doctors, who are of opinion, It was onely one miracle.

* 1.3Saint Austen cleareth this controuersie. For the Scripture (sayth he) is wont to attribute that vnto thee, which thou doost by a third person. As when King Achab went to take possession of Naboths Vineyard, Elias meeting with him, told him Occidisti in super, & possidisti, i. Thou hast killed him, and art possessed of his Vine∣yard. The King had not killed him, but the Queene and the Councell. But be∣cause hee was well contented therewith and consented vnto it, hee sayd vnto him;* 1.4 Occidisti & possidisti. Nathan spake to Dauid in the same language, Vriam Etheum occidisti gladio filiorum Amon, i. Thou hast slaine Vrias the Hittit, with the sword of the children of Ammon. Not that hee himselfe slue him, but because hee willed his Captaine Ioab to doe it. The Iewes tooke away our Sauiours life by the hands of the souldiers, and though they would haue washt their hands of it, with a Nobis non licet interficere quenquam, i. Tis not lawfull for vs to put any man to death. Yet Saint Peter chargeth them therewith. Authorem vero vitae interfeci∣stis, i. Yee haue killed the Lord of Life. And because God was the mediate cause of his death, Dauid tels him; Tu vero repulisti eum destruxisti & despexisti, i. Thou hast broken him off, destroid him, &c. In a word; As hee that is married by a third person, is married by himselfe: And as hee that speakes by another, speakes by himselfe, as Kings doe by their Embassadors; and as hee that despiseth an Em∣bassador, despiseth him that sent him: and as our Sauiour sayth, Qui vos audit, me audit, & qui vos spernit, me spernit, i. He that heareth you, heareth me, and hee that despiseth you, despiseth mee. So the Centurion procuring the Antients of Caper∣naum to speake to Christ for him; the Euangelist sets it downe, that hee spake himselfe.

* 1.5Accessit Centurio, i. There came a Centurion. There are some kind of people, that haue had so antient possession of ill, that they will hardly bee brought to any good. Tradesmen and Merchants plead prescription for their buying. How many yeares since (sayth Salomon) hath it beene the custome, that the seller com∣mends his ware, and the buyer dispraises it, Bonum est, bonum est, dicit omnis emp∣tor. In Receiuers and Proctors, it hath beene an antient fashion with them, to pill and to poll; in Seruants, to flatter; in Souldiers, to boast, robbe, and rauish. Assueti latrocinijs, as Egesippus sayth of them. And as a Merchant can scarce liue in the world without lying,* 1.6 no more can a Souldier without sinning. In matter of gluttony, they are Bacchusses: Effundunt se in luxum & epulas, saith Tacitus; In matter of filthy lust Priapusses; In matter of bragging and swaggering, men

that would make a shew to outface Hector and Achilles, or Mars himselfe; such as will breake glasse windowes, and threaten at euerie word to kill their poore Host; but when the enemie comes vpon them, more feareful than hares, and betake them to their heeles. The greatest crueltie that euer was commit∣ted, was the scourging and crucifying of Christ, And this the souldiers did; so saith S. Iohn. In a word, that young man that lists himselfe for a souldier, shakes hands almost with al kind of vertue. But to leaue this Theme, that my discourse may not seeme tedious in the enumeration of their vices; though among soul∣diers there are a refuse kind of sort, which Quintus Curtius calles Purgamenta vrbium suarum, The Off-scum of Commonwealths; yet there are many of them that are valiant, discreet, Christian, and religious. The Scripture maketh mention of three Centurions; one Ioseph, Decurion, a noble gentleman, who was captain of a Roman companie when our Sauiour suffered: who scorning the power and ill will of all Ierusalem, went boldly to begge his bodie of Pilat,* 1.7 for to giue it burial. There was another Centurion called Cornelius, who not knowing Christ, was so religious, so full of good workes, so giuen to prayer, and so fearing God, that an Angel was sent vnto him to illuminate his vnderstanding. Of another, S. Mathew makes mention; who when the lights of Heauen were darkned, yet his sight was so cleere, that hee saw Christ our Sauiour was the Sonne of God,* 1.8 Vere filius Dei erat iste: Besides this Centurion we now speake of, whose Faith our Sauiour did admire. Saint Austen celebrates another Captaine, which in the midst of Armes tooke wonderfull care to know the things of God. But that we may not weary our selues with counting the good ones one by one, hea∣uen it selfe hauing great Squadrons of souldiers; this may suffice to honor this kind of Calling, not onely for it's Faith, but for it's loue and charitie. Many did petition our Sauiour for their sicke brethren, children, and friends; but for a Seruant this Centurion onely maketh suit.

Puer meus jacet in domo Paraliticus.

[My child, or] my seruant lyeth at home sicke of the Palsey. The common say∣ing is, Quot seruos, tot hostes, So many seruants, so many enemies. Iob complaineth,* 1.9 That his seruants would haue eaten him piecemeale, Who shall giue vs of his flesh, that we may be filled. If they then that serue so good a Master be his enemies, who shal be his friend? Seneca seemeth to make the word Seruant to signifie Indiffe∣rencie, and that it is in the Maisters choice to make him either his friend or foe.

In this matter there are some rules of prudence, nobilitie, and Christianitie.

The first on the Masters part; who are to treat their seruant with much loue and kindnesse, like a brother, saith Ecclesiasticus:* 1.10 and in another place indeering it more, Sit tibi quasi anima tua, Let him be vnto thee as thy soule; or as the Greeke hath it, Sicut tu, As thy selfe. Horace calls a mans friend, The one halfe of his soule: Sicut viscera mea suscipe, Receiue him as my owne bowells, saith Saint Paul, re∣commending his seruant Onesimus to Philemon. No man is a seruant by nature, and being that God might haue made thee of a master a seruant, how oughtest thou to respect thy seruant being a master? This noblenesse of nature shewed it selfe apparently in this our Centurion; Puer meus jacet, My child lieth sicke: hee cals his seruant Child, a word of loue and of kindnesse, and signifies in the ori∣ginall, a Sonne. And Saint Luke doth expresse it with a great deale of tender∣nesse, Erat illi pretiosus, Hee was deere vnto him. Condemning those masters which vse their seruants as they doe their shooes, who when they waxe old, and are worne out, cast them out vpon the dunghill. Saint Paul calles these,

Sine affectione, Men without compassion, who no sooner shall their seruant fal sick, but they presently bid away with him to the Hospitall: & if at the day of iudg∣ment God will lay to our charge, That wee did not visit the sick in other mens houses, What will become of vs in that day, when wee be charged with casting them out of our owne.

The second, That all seruants are not so equall and alike, that they should deserue either like loue or vsage. Ecclesiasticus saith, That as fodder and the whip belong to the Asse; so doth meat and correction vnto a sloathful seruant: But euermore inclining more to lenitie than crueltie.

The third, That a Master bee not sharpe and bitter: for there are manie like vnto Spiders, which turne all into poyson, good, and bad seruice; foolish, and discreete words, are all alike vnto them. With some ma∣sters (saith Macrobius) snorting and spitting are accounted discourtesies & in∣ciuilitie.* 1.11 Saint Austen sayes, That it is a pride vnworthie mans heart, to looke to be serued with more respect by thy seruant, than thou doost serue thy God. If euerie one of thy fooleries and misdemeanors God should punish them with the rod of his wrath,* 1.12 what would become of thee? Seneca writing to Licinius, tells him, That it is a great deale of wisedome and discretion in a Master, to vse his seruants well.* 1.13 And Clemens Alexandrinus, That a Master must not vse his seruants like beasts: & that he that doth not now and then conuerse with them, and communicate his mind vnto them, doth not deserue to be a master.

The fourth, That hee bee franke and liberall, and a cheerefull rewarder of his seruants labours. For if the light of Nature teacheth vs, That wee should bee good vnto our Beasts, a greater Obligation lyes vpon vs towards our Ser∣uants. Plutarch taxeth Cato Censorinus (amongst his many other vertues) of this one inhumane action, That hee sould away his Slaues when they were old and vnable to doe him seruice, as Gentlemen turne those Horses that were for their owne Saddle, to a Mill to grind, when they grow old and stiffe, and are not able to trauell as they were woont to doe. In a word, a Master must con∣sider, That albeit the seruants bee the foot, yet the feet are as needfull to goe, as the eyes to see. And the aduantage that the master hath of the seruant, is not of Nature, but fortune; not by his birth, for both haue Adam for their father on earth, and God in Heauen: Both of them say, Pater noster qui es in Coelis; scien∣tes quoniam illorum & vester Dominus est in Coelis, i. Our Father which art in heauen; knowing that both their and your Lord is in Heauen. Not in his bodie, for the Pope is made of no better dust than the poore Sexton; nor the King, than the Hang∣man. Not in regard of the Soule, for the price of their redemption were both alike: Not of the vnderstanding, for many slaues haue that better than they; as Aesop, Epictetus, and Diogenes: Not of vertue, for many seruants there∣in exceed their masters.

* 1.14But let vs descend now from the Masters, to the Seruants dutie, and what rules belong to them.

The first rule is, Faithfulnesse, and Loue. Salomon saith, He that keepeth the Fig-tree shall eat the fruit therof;* 1.15 so, he that waiteth vpon his master shal come to honour, Instancing rather in the Fig-tree, than any other, for it's sweetnesse and great store of fruit; in token, that he that shall sow good seruices, shall reap good profit.

The second, That he do not serue principally for his own proper interest; for he that serueth for profit only, and meerly to make gain of his master, deser∣ueth neither cherishment nor fauour. A master stands in stead of God; now we

must not principally serue God for the good which he doth vnto vs, but as he is our God. The Scripture reporteth of Ioseph, That his Master hauing trusted him with the gouernment of his house, & all his wealth, he did not deceiue him of a farthing. There are some seruants like your Iuy, which suckes out the sap, & wi∣thereth the Tree whereunto it leanes, it selfe remaining fresh and greene. They are those Spunges which soake vp their Masters wealth, making their Masters poore, and themselues rich.

The third, That a Seruant be solicitous, carefull, and painefull; for the slug∣gard, Nature abhorreth and condemneth: Vidisti hominem velocem? stabit coram Rege, (i.) Seest thou a man diligent in his businesse? hee shall stand before Kings.* 1.16 Dili∣gence is pretious in all men, but most in a Seruant; Who can indure a lazie Ser∣uant, or a dull Beast? The Ball was antiently the Symbole of a Ser∣uant, according to Cartaneus,* 1.17 The ball one while goes flying in the ayre ouer our heads, another, runnes as low as our feete, but neuer lies still, but is continually tossed too and fro. And Aristotle sayes, That a Seruant is Instrumentum viuum, A liuing Instrument: and as an Instrument hath not his owne will, but is directed by the hand of the Artificer; so a Seruant is not to bee at his owne will to doe what himselfe listeth, but as he is commanded and employed by his Master.

If Masters and Seruants would keepe these rules, it would bee a happinesse for the Master to haue such a Seruant, and for the Seruant to haue such a Master. It hath antiently beene doubted, Why amongst men so equall by nature, God hath permitted so great inequalitie as there is betweene him that serueth, and him that commandeth? And the reason of this doubt is the more indeered, for that seruitude is a thing so distastful, & held so great an ill, that many haue pre∣ferred death before it. Theodoret answereth thereunto,* 1.18 That Seruitude was the curse of Sinne, and that the first Seruant in the world was Cham, on whom his father threwt his seuere malediction, That he should be a Seruant to his brethe∣ren, Because he discouered the nakednesse of his father.* 1.19 S. Austen saith in his Books De Ciuit. Dei, That this penaltie began from the malediction of Eue; and that those words, Thou shalt be vnder the power of thy Husband, implyed subiection and serui∣tude. Saint Ambrose in an Epistle which he writes to Simpliciarius, saith, That Seruing is sometimes taken for a blessing: and hee prooues it out of that which Isaac did to his elder sonne Esau, He blessed him, that he might serue his brother; ha∣uing out of a particular prouidence and loue made Esau seruant to his brother, to the end that his harshnesse might bee gouerned by his discretion. So that wee see, that although the fortune of a Seruant (speaking generally) is verie bad; first, because libertie is a great good: secondly, because to serue a Tyrant is a great euil; yet he that hath the good hap to serue a good Master, is verie happie; for such a Master serues in stead of a Father, a Councellor, a Tutor. And this was this seruants happinesse, to haue so good a Master as this Centurion, heere spo∣ken of, who saith, Puer meus jacet, &c.

In domo Paraliticus, At home sicke of the Palsie.* 1.20 It is a consideration as profi∣table, as often repeated, That troubles and afflictions brings vs home to Gods House: They are like those officers that follow a fugitiue sonne or seruant, who bring him backe againe to his father or his master. Many meanes God vseth for to bring vs home vnto him, but by no meanes more than by affliction. Hun∣ger draue the Prodigall home to his Father; Ioa••s burning of his corne made him come to Absalon;* 1.21 the vntamed Heyfer is brought by the Goade to the Yoke. There is no Collirium that so opens the eyes of the soule, as miserie and trouble. The gall of the Fish recouered Tobias of his eye-sight; the darknesse

of the Whales bellie, brought Ionas forth to the light; the stroke of an Arrow made Alexander know he was mortall; Wormes made great Antiochus confesse he was no God; and the threatning of Elias wrought repentance in Achab: In a word,* 1.22 Vexatio dat intellectum, Castigasti me Domine & eruditus sum, Affliction cau∣seth vnderstanding, thou didst correct me ô Lord, & I was instructed. O! how correcti∣on opens those eyes which prosperitie kept shut? O! how often doth the pai∣ning of the bodie worke the sauing of the soule? O! how often doe misfor∣tunes, like the rounds in Iacobs ladder, serue to bring our soules vp to Heauen? God dealing with these afflicted soules, as the Gardner doth with the Buckets of his Well, who humbles them by emptying them, that hee may afterwards bring them vp full.* 1.23 And so is that place of Iob to bee vnderstood, Hee woundeth, and hee healeth, (i.) hee healeth by wounding; like your cauteries, which cure by hur∣ting. It is Gods owne voyce,* 1.24 I will smite, and I will make whole: according to that of Ose, Percutiet, & curabit, he strikes the bodie with sicknesse, and with that wound he healeth the soule.

But here by the way it is to be noted, That there is a great difference betwixt one sinner and another: for he that is hardned in sinne, is made rather worse than better by correction. And this is that which Esay bewaileth, where hee crieth out,* 1.25 Woe to the sinnefull Nation, a People laden with Iniquitie; Why should yee be stric∣ken any more, yee will reuolt more and more: All the fruit that such kind of wilfull sinners reape from their punishment, is, to adde sinne vnto sinne; like that Slaue, who being whipt for swearing, falls into blaspheming. I haue smitten (saith Ie∣remie) your childeren in vaine,* 1.26 they receiued no correction. And in another place he compares them to reprobate siluer, which being put into the Crisol of affliction to be refined and purified, remaines fouler than before. Others there are that are tender hearted, and are as sensible of other mens miseries, as if them∣selues were in the same case; and iust so was it with this discreet Centurion.

Dignus est, vt illi praestes, (i.) He is worthie, for whom thou shouldst doe this. The Elders of the Iewes in Capernaum, which were sent by the Centurion vnto Christ, to beseech him to come and heale his seruant, acknowledged a power in our Sauior of working miracles, by that often experience they had made there∣of, but they did not acknowledge his Diuinitie. And therefore they here notifie vnto Christ the great merit and deseruingnesse of this Centurion; which if it had beene meerely for Gods sake, they might the better haue pleaded it. They alledge two reasons to induce him thereunto.

The first, Diligit gentem nostram, He loueth our Nation; which hee hath many wayes manifested by those his good deeds and actions towards vs; and this his loue and kindnesse bindes vs to solicite his cause, which good will of his ought likewise to incline you to fauour this his suit.

The second, Synagogam aedificauit nobis, He hath built vs a Synagogue; whereby hee hath not onely shewed his good affection to the Iewes, but his religious∣nesse also vnto God; Dignus est ergo, vt illi praestes, Hee therefore deserues this fauour at thy hands. Their reasons are both powerfull as well with man, as with God;* 1.27 for Loue obligeth much. Saint Ambrose saith, That Nature did ingraue nothing so deepely in our hearts, as to loue him that loueth vs. Saint Austen saith,* 1.28 That it is a hard heart that repayes not loue with loue: agreeing with that of Marcilius Ficinus, That Loue is Tanti pretij, a thing so vnualuable, that nothing can recompence it but Loue.

First, From this ground we may gather the foulnesse of our dis-loue towards God: Ipse prior dilexit, saith Saint Iohn, He loued vs first, & if he had not vouch∣safed

to loue vs, mans brest had neuer had a stocke whereon to graft his loue towards him. Hauing therefore lou'd vs first, and out of his loue done vs such great and speciall fauours, it were extraordinarie basenesse and impietie in vs, not to loue him againe, hee beeing so willing to accept of our loue. Many there are which stand vpon it, as a point of honour, not to bestow their loue vpon euerie one that seekes their loue, but onely vpon those that haue giuen them some pledges of their loue. Now if thou doost esteeme thy loue at that rate, that thou wilt not conferre it vpon him to whom thou doost not owe it, yet oughtest thou haue the honesty to repay thy loue to him to whom thou doost owe it; especially being Nature abhorreth, that they that loue should not be be∣loued. Moreouer, many times thou louest those that neuer loued thee, nay, euen those that haue hated thee. Is it much then that thou shouldst loue him that hath loued thee, neuer will leaue off to loue thee, and cannot but loue, though thou shouldst grow cold? S. Bernard saith, That we are wonderfully beholding vnto Christ for the treasures of his loue, because thereby he gaue vs matter to worke vpon, to repay this incomparable good of Loue, with Loue. No other of Gods fauours towards vs can we make repayment of in the same coyne, onely his loue is left vnto vs to be repaid with loue.

2 The second reason is no lesse powerfull, He hath built vs a Synagogue. For where some seruice hath preceded, it is as it were a pledge with God of fa∣uours to bee receiued. Howbeit, in matter of giuing, we can gaine nothing by the hand. For, Quis prior dedid illi?* 1.29 Saint Chrysostome treating of the miracle which Saint Peter and Saint Iohn did at the doore of the Temple called Beauti∣full, vpon that poore Cripple which begged an almes for Gods sake; pondereth, how boldly and securely they entered to aske a fauour in Gods House, who had first exercised their charity vpon the Poore, strengthning and preuenting those prayers of the poore, with those that they were to make themselues vn∣to God. To this end is it still in vse, that the poore lyes at the doore of the Temple, as the same Doctor obserueth, that the Faithfull entring to aske Mer∣cie of God, for to secure their petition, that they should first shew Mercy. Sub∣uenite oppresso (sayth Esay.) Before thou enterest into my House,* 1.30 bestowe thine almes vpon some poore begger or other; For my stampe is ingrauen vpon him, hee is mine owne picture, and therefore see you releeue him. And then Venite, & arguite me, i. Come, and reason with mee: If I shall not then helpe thee, chal∣lenge me for it. Saint Luke, recounting the resurrection of Dorcas (otherwise cal∣led Tabitha) sayth, That the poore and the widowes came vnto Peter showing him those cloathes and shirts which shee had giuen them. Circumdederunt eum viduae flentes, & ostendentes tunicas, i. Widowes compassed him about, and showed him their coats, &c. One sayd, shee gaue mee this coate, another this smocke; and God hauing receiued so many seruices towards the poore, from the hands of this holy Woman, it is fit that she should find this fauour, and that you should not sticke much vpon it to restore her her life; and the Text sayth, That hee presently raised her vp aliue. No lesse to this purpose serues that raising againe to life of the Widows son, which nourished the Prophet Elias. Behold, ô Lord,* 1.31 thou hast afflicted a poore Widow, that lodged mee and sustained mee for thy sake, and therfore thou art bound to repay her this seruice. It is one of the abu∣ses of these times, that in the day of prosperity, thou neuer thinkest vpon the poore, bee he thy neighbour▪ or a stranger; or if thou dooest, it is but to quarrell with him, & to murmure against him: thou neuer giuest him any thing but sharpe words, but if thy house shall bee visited with any misfortune of fire or other∣wise,

or with sickenesse, thou lookest that hee should come vpon his knees to thee and offer thee his seruice.

* 1.32These reasons did the Elders of Capernaum alledge to our Sauiour, & might haue alledged greater than these, as his Faith, and his Deuotion. But it is noted by Saint Chrysostome, That they shewed themselues fooles in alledging the dig∣nitie and worth of this Souldier, and forgetting the pitty and humanity of the Lord of Hosts. Martha and Mary were much more discreet, in pressing him with his Loue. For all other things whatsoeuer that we can alledge on our part, are to weake to bind him vnto vs.

* 1.33Ego veniam & curabo eum, i. I will come and cure him. 1. They could not haue desired a sweeter or a speedier answere. If a Captaine that hath beene maimed in the warres, come to one of our Princes heere of this World, to demand his pay, or some recompence for his seruice; hee shall dye a hundred deaths before they will giue him so much as one poore six-pence. But the Prince of Heauen, wee haue scarce represented our necessities vnto him, but hee presently answe∣reth; Ego veniam & curabo eum, i. I will come and cure him. And euen then when hee sayd I will goe and heale him, euen then was his health restored vnto him:* 1.34 so hand in hand goes Gods Power with his Will. Meliora sunt vbera tua vino, i. Thy breasts are better than wine, sayd the Spouse to her Beloued. Where∣in, wee are to weigh the facilitie and the easinesse wherewith the brest affoords it milke, and the paines and difficultie wherewith the grapes yeeld foorth their wine. For wee must first gather them, then tread them, then squiese them in the Presse, then poure them from one vessell into another, &c. And therefore is it sayd, Thy milke is of more worth, than all the wine in the World; not onely for it's pleasantnesse and sweetnesse, but for it's readinesse at hand. Esay pointing at this readinesse in God, sayth, Ad vocem clamoris, statim respondebit tibi, i. Hee will answere out of hand the voice of thy crie. Assure thy selfe hee is so pittifull, that he will not suffer thee to weepe and mourne. But thou shalt scarce haue cal∣led vnto him, when straight thou shalt haue an answere. Whereas, to the Prin∣ces of this World, thou shalt put vp a thousand memorials, and shalt haue so many more references, order vpon order, and yet no order taken for thee. But the Prince of Heauen, Statim respondebit tibi, i. Hee will answere out of hand.

I will come and heale him. Hee might haue recommended this businesse to Saint Peter, or Saint Iohn: But that which a Prince can performe in his own per∣son, hee ought not to remit the same to his Ministers, though they should bee as faithfull vnto him as Peter. For the seruant many times carries not that soule a∣long with him as his Master hath: and in case the seruant should blurre and soile his for his owne priuate gaine, this doth not excuse the Master. A Prince may well giue power in causa propria, i. in his owne cause, for a thousand things to his Minister; but for those particular obligations that concerne his conscience, hee cannot, nor ought not. Quodcunque potest facere manus tua instanter operari, i. What∣soeuer thy hand findeth to doe,* 1.35 doe it with thy might. The word here to be weighed, is manus tua, not another mans, but thine owne.

2 It causeth no small admiration, that a King should call twice vpon him for his sonne,* 1.36 and yet hee excused himselfe; and that a Souldier should no sooner send vnto him to come vnto his seruant, but hee straight way answered, Ego ve∣niam & curabo eum, i. I will come and heale him. Wee render two reasons of this doubt made vpon this place: The one, That with God, sometimes more honou∣rable is the name of the poore than of the rich.* 1.37 Honorabile nomen eorum coram illo, i. Their name is pretious in his sight. And albeit this honour grew vp from the

beginning of the World: yet after that, God made himself poore for to make vs rich; pouertie is so exalted by him, and in that high esteeme, that men euer since haue lookt vpon it with other eyes than they did heretofore. Before that God came into the world and was made flesh, there was not that rich man which did not scorne and contemne the poore. Diues did lesse esteeme of Lazarus than of his dogges; But God making himselfe poore, and wrapping vp in ragges the treasure and richnesse of Heauen, the condition of the poore hath euer since beene better with God, than that of the rich; and therefore hee rather hasteth to relieue the Poore than the rich.

And therefore the Physitions of the bodie are much condemned,* 1.38 who being the Appollo's and Aesculapij of their times, disdaine to visit the poore men. And so likewise are the Physitions for the soule, who boast themselues to be Con∣fessors to great kings & princes, the poore mans soule being no lesse pretious in Gods sight than those of the rich. Those Masters are also reproued,* 1.39 who scorne to visit their poore seruant in his sickenes, alledging (forsooth) that the chamber or the bed is readie to turne their stomacke, and makes them sicke with the loathsomenesse of the sent, when they can well enough indure the stinke of a Stable, or the nastinesse of a dogge-kennell.

Secondly, we are to consider, That Humilitie carries with it a kind of omni∣potencie, because it subdueth the Omnipotent. Of the Sunne of the Earth the Poets write, That wrestling with Hercules, still as he toucht the ground he re∣couered fresh strength. The humble minded man, who esteemes himselfe to be but the sonne of the Earth, and the off-spring of Dust and Ashes, by bowing himselfe in all lowlinesse to this his mother, hee shall bee able to wrestle with God himselfe.

Thirdly, This readinesse of Christs towards the Centurion, should stirre vs vp to compassion, and to take pittie of our neighbour. Fulgentius noteth,* 1.40 That there is this difference betweene him that imployeth his loue vpon his Neigh∣bour, and him that bestowes it on the goods of the earth, that This is the poo∣rer, That the richer. Saint Chrysostome declaring that place of Saint Paul, Loue seeketh not her own things, saith, That the Apostle spake according to the Lawes and rules of the world, where euery one holds that particular wealth he posses∣seth to be his owne; but according to the Lawes of God, Loue seekes the things that are her own; for shee reckons of that good that befalls another, as her owne. Our Sauiour treating of pardoning others, said on the Crosse,* 1.41 Father forgiue them, for they, &c. but speaking of his owne relinquishment, he said, My God, my God, why hast thou forsaken me, &c. With more earnestnesse crauing pardon for those that crucified him; & for this cause cals him for their sakes Father, as if he should haue said, O my good God, I desire thou wouldst shew the bowels of a father towards them; as for mine owne life, be thou a seuere God vnto me, let me suffer, so as they may liue. And this is Spiritus Sanctorum, The Spirit of the Saints, the nature of those that are Gods children. Elizeus offered to goe to the Pallace, for his Hostesse, Vis vt loquar Regi? Wilt thou that I speak to the King? when he would not goe thither for himselfe. Thomas, who would not haue Cler∣gie men to ouer-busie themselues in the world; yet he aduiseth them to speake vnto Princes and Councellors of State, in matters of pittie, when the poore are oppressed, and haue no bodie to speake for them, and that they should do it, Not out of coue••ousnesse, but charitie.

Iesus autem ibat cum illis; & cum jam longe esset à domo, misit Centurio amicos, dicens, Noli vexari.

Trouble not thy selfe. Presently after Christ had giuen the Elders so faire an answere, hee went along in their companie towards the Centurions house; some went before to aduise him of his comming, though the Euangelists doe not mention it; who found himselfe so hindered by the Maiestie and great∣nesse of our Sauiour Christ (whom he beleeued to be God) that hee sent some friends of his that were Gentiles, in all hast to our Sauiour, with this message, Lord trouble not thy selfe.

Some man may doubt, Why he should say by these second Messengers, Do∣mine noli vexari, hauing entreated by the former to come vnto him? I answer, That the same humilitie which the Centurion shewed afterwards, hee would haue shewne before that he said vnto him, Lord, trouble not thy selfe: For he that would not haue had him take the paines to come, would not haue sent vn∣to him, to will him that he should come; for hee beleeuing him to bee God, it had beene an vnciuile Embassage. But the Elders of the Iewes setting a good face on the matter, and taking the authoritie vpon them, that they were of po∣wer to bring our Sauiour to the Captaines house, shewed therein more vanitie than faith, for that they did not beleeue that our Sauiour could cure the sicke being absent; and so were the authors of this discourtesie. Besides, they pro∣ceeded f••rther with him in a commanding kind of language; alledging, That the Centurion deserued this fauour at his hands, though hee himselfe acknow∣ledged his owne vnworthinesse, not onely by these his second messengers, but by himselfe: For I assure my selfe, and hold it for certaine, That the Centurion in the end spake vnto Christ our Sauiour, repeating that lesson himselfe, which he had instructed his Embassadours in, when they said vnto him, Domine, noli vexari, i. Lord trouble not thy selfe. Saint Ambrose saith, That the name of (Lord) sometimes signifies honour, sometimes power; and that in men these two goe diuided, but in God they goe ioyntly together. Here we call him a Lord, that is so indeed, for that power and command that he hath ouer others; and some∣times we call him Lord that is no Lord, but doe it out of courtesie, onely to honour him the more. Nor is this in the Scripture any strange kind of language. Rebecka called her Seruant, Sir, or Lord; and Marie Magdalen vsed the same stile to our Sauiour,* 1.42 taking him at that time for a Gardner. And although this name bee due vnto our Sauiour both manner of wayes, and may well challenge this double title, though some call him onely by the first, being desirous to ho∣nour and respect him,* 1.43 as Regulus; Lord, come downe before my sonne die: and as hee that lay at the Fish-poole, and could not help himselfe, Lord I haue no man, &c. Others,* 1.44 by both; as Saint Thomas, Domine mî, & Deus mî. And the Centurion beleeuing through Faith, that he was God and Man, on the one part passible and fatigable, and on the other, impassible, and indefatigable: the one way he stiles him Lord; the other, he entreats him, That he would spare himselfe that trou∣ble, Noli vexari, or as the Greeke hath it, Ne vexeris; which is all one with Ne fatigeris, Wearie not thy selfe.

* 1.45Non enim sum dignus vt intres subtectum meum.

I am not worthie thou shouldst come vnder my roofe. Some wil aske, Who taught this Captaine so much Diuinitie in so short a time?* 1.46 Pope Leo answers hereunto, That where God is the Master, the Scholler quickely apprehendeth what is

taught him, Cito dicitur, quod docetur. Saint Gregorie telleth vs,* 1.47 That the holy Ghost is such an excellent Artisan, that he hath no need of termes, and such and such times of standing, to create Doctors & Masters; as was to be seene in Saint Paul, and the good Theefe. Petrus Chrysologus saith,* 1.48 That the like did succeede with this Souldier; and that of being a Centurion of the Roman Souldiarie, he became on the sudden a Captaine of the Christian warfare, and began to teach before hee knew well how to beleeue: And that the greatest Lights of the Church, repeate still that Lesson which he read the first day of his Faith. In a word, How easie a thing is it with God, to inrich the poore in an instant with his grace? Facile est in oculis Dei, subitò honestare pauperem, It is an easie thing in the sight of the Lord, suddenly to make a poore man rich.* 1.49

I am not worthie, &c. Before he said, Noli vexari, and now he giues the rea∣son of it; telling our Sauiour, That his house is not worthie the entertaining of so great a Guest. Words of as great faith, as humilitie: Of great Faith, by ac∣knowledging this his diuine Maiestie, vnder this vaile of his humane nature; Of great Humilitie, by confessing himselfe vnworthie to receiue into his house so much Vertue and Holinesse.

But here is to bee noted, That there is a twofold humilitie; one of the vn∣derstanding, another of the will: that of the vnderstanding, whereby a man is brought to the true knowledge of his own vnworthines; that of the wil, where∣vnto wee readily yeeld of our owne accords. To expresse this a little more plainely, There are some men that are humble, who are humbled by their own will; othersome become humble, beeing humbled by their fortune. That the humbled should bee humble it is no great vertue; the greater wonder were, that he should grow proud vpon it. But that Honour and Greatnesse should wil∣lingly humble it selfe, and of it's owne accord, Hoc regium est, This is an heroicall vertue, and beseeming Kings. What a glorie was it vnto King Dauid, that being so powerfull and so rich a Prince as he was, that he should be more meeke and humble than a child? Si non humiliter sentiebam, &c. What a commendation in Iohn Baptist, so highly honoured both of Heauen and Earth, that hee should confesse himselfe vnworthie to vnlose the latchet of our Sauiors shooe? What shall we say of the Sonne of God, who being equall with his Father, willingly humbled himselfe to become his Seruant; teaching others this lesson, Learne of me, for I am meeke and humble of heart. What sayes the Preacher, The greater thou art, the lowlier be thy carriage. And for this is our Centurion heere com∣mended, being so great a Commander as he was; For I also am a man vnder autho∣ritie, and I say to one, Goe, and he goeth; and to another, Come, and he commeth. Saint Austen saith of him, That by confessing himselfe vnworthie,* 1.50 he made himselfe more worthie: for there is no disposition so fit for the receiuing of God, as that which acknowledgeth and confesseth it's owne vnworthinesse.* 1.51 And Saint Am∣brose beating vpon the same point, saith, That those houses which seemed too streight and too narrow to receiue our Sauiour Christ, were made large enough by confessing their vnworthinesse to receiue him. But here doth that place of Saint Paul offer it selfe, He that shall eat of this Bread, and drinke this Cup vnworthi∣ly, shall bee guiltie of the Bodie and Bloud of Christ.* 1.52 Now if hee that receiues Christ vnworthily shall be held guiltie of his bodie and bloud; Shall not hee much more be condemned, in confessing himselfe vnworthie to receiue him? I answer, That in the Communion there are two manner of dignities to be con∣sidered; one of the person which receiueth Christ our Sauiour; the other of the disposition and preparation wherewith hee receiueth him. Touching the

first dignitie, No man can receiue Christ worthily; for the holiest, bee hee ne∣uer so holy, is but a creature, and there is an infinite distance betwixt him and his Creator. But touching that other dignitie, of preparation and disposition, a man may receiue him worthily, by doing that which God commandeth vs to doe for the better receiuing of him. A Husbandman can hardly receiue his King worthily, in respect of his house, and his person, by reason of the great disequalitie between them; but in respect of his preparation, doing that which he is commanded to doe on his part, as to see the house bee cleane, and euerie thing in good order; so may he receiue him worthily.

Sed tantum dic verbo, & sanabitur Puer meus.

Onely say the word, and my Seruant shall be whole. Sir, trouble not your selfe, in comming to a House vnworthie so great a fauour, But halfe a word from your mouth will be sufficient to cure my Seruant. Yet doth hee not hereby signifie that his word was necessarie, since that without his word, and without his com∣ming, his will was sufficient: and all this did the Centurions Faith procure; but he would signifie thereby, that it was in his power to doe it, and that very easi∣ly; and it is an ordinarie phrase amongst vs to say, It is but a word speaking. Saint Chrysostome indeereth the modestie, and curteous carriage of this Cap∣taine, that he bearing that great loue to his Seruant, that hee was as sencible of this his sickenesse, and the danger he was in, as if the case had beene his owne: He did not desire any indecent thing of our Sauiour, nor lash out into passion, transported by his affection; but proceeded therein with great prudence and sobrietie, not onely hauing a care to that which was fitting for his seruant, but with what respect also, and reuerence, hee was to carrie himselfe towards our Sauiour Christ.

* 1.53Onely say the word, &c. From hence Chrysostome proueth, That the Centurion did beleeue the Diuinitie of Christ: For if hee had thought him to bee but a Saint, and not a God, hee would haue said, I pray Sir speake a good word for me; but he vseth not that phrase of speech, but, That himselfe would command him to be whole. But it is to bee noted, That though all the antient Saints doe grant, That the Centurion beleeued that Christ was both God and man; yet Gregorie Nazianzen, Saint Chrysostome, and Saint Austen, doe note, That spea∣king absolutely of doing a miracle, with empire and command, is not prenda, that is, a token of God onely; for any man may doe the like, to whom God shal giue the power. If thou hadst (saith our Sauior) but so much faith as a graine of mustard seed, thou mightst command mountaines to remooue, and they shal obey thee: But to worke a miracle, commanding the same to be done by his own proper power & vertue, that is a token of Gods power onely. And that the Centurion pretended this, it is prooued, first, by the great curtesie vsed by him, Lord, I am not worthie that thou shouldst come vnder my roofe; which was as maner∣ly as any man could speake it. Secondly, because a Saint may verie well do mi∣racles, and by commandement too, but so, that hee must haue this power from God: but withall, it shall not be lawfull for any man to craue them in that kind; for the power of doing miracles is neuer so tied to the will of any Saint, that he may worke miracles where and when he will himselfe. Thirdly, the compari∣son vsed by the Centurion, prooueth the supreme power to reside in Christ our Sauiour.

Nam & ego homo sum, sub potestate constitulus, i. For I also am a man put in autho∣ritie, &c. Thou Lord hast souldiers, so haue I; thou with absolute power, I

with subordinate; these obey me punctually, who am but an Emperors Vice∣gerent; what shall those thee,* 1.54 who art aboue all the Kings and Emperors of the earth? Saint Hierome and Origen vnderstand by Gods souldiers, the Angells, (whom the Scripture calls his Ministers) by whom he works his miracles. Saint Chrysostome vnderstands by these souldiers, death, life, sickenesse, and health. Saint Luke sayes, Hee rebuked the Feuer: the words are short, but full; but it is cleere, that all the creatures of God whatsoeuer, are Gods Ministers. For as he hath command ouer the Angells, death, life, sickenesse, health, the seas, and the winds; Quis hic, quia venti & mare obediunt ei? Who is this, that the winds and the sea obey him? So he commandeth they should be called his soldiers, because they execute his will.

From these words, Sub potestate constitutus, this moralitie may bee drawne,* 1.55 That euerie subordinate dignitie implyeth subiection and heauinesse: I call it subordinate, being compared with a greater Monarch, vnder whose command the person subordinate liues; which Doctrine is so plaine, that it is prooued dayly by a thousand experiences: and the power of Christ himselfe was subor∣dinate to that of his Father; so sayes Esay, Cuius imperium super humerum eius,* 1.56 i. Whose gouernment is vpon his shoulder: so that there is not any honour which hath not a burthen with it, which many times makes the heart of man to ake and groane vnder it.

Miratus est Iesus Fidem Centurionis.

Iesus admired the Centurions Faith.* 1.57 Admiration (as Saint Austen saith) procee∣deth either from the ignorance of the cause of a thing, or from the singularitie of it. In Christ could there neither be the one nor the other; for hee did not onely know the faith of the Centurion, but had also beene the author thereof; Quis fecerat ipsam fidem, (saith Saint Austen) nisi ipse qui mirabatur? i. Who had cau∣sed that faith, but he that did admire it? So that it seemeth,* 1.58 that this admiration is a commendation which our Sauiour gaue of the Cap••aines faith. For to ad∣mire a thing euen amongst prophane Authors, is an extraordinarie kind of com∣mending it. For Christ had seene by a blessed and infused knowledge, that faith which was hidden in the heart of the Centurion; but because hee did manifest the same in his presence, admiring it, he commended it; and therefore it is said, Miratus est, He admired.

Saint Austen on the other side distinguisheth Admiration from Commendati∣on. Some things (saith he) are commended, but not admired; others are both commended and admired. Christ perceiuing this his faith, by admiring it did commend it; not for any interior admiration that was in himselfe; but to con∣firme and establish ours: For all the world might well wonder, to see so great faith in a Souldier. Suting with that which Saint Austen saith in another place,* 1.59 That Christ had shewne some motions and signes of admiration, without per∣turbation: being motions and signes of a Master, whereby he read a lecture vn∣to vs, that we should doe the like.

Thomas puts vpon our Sauiour, Scientiam experimentalem,* 1.60 an experimentall knowledge, and consequently, an experimentall admiration. And albeit by a blessed and infused kind of knowledge he did know all things, and that his wise∣dome could not erre; yet it is said of him, That he encreased in knowledge, He went onwards in wisedome and in stature. So that his admiring of the Centurions faith, was not so much his knowing of any wonderful and singular thing, but an experimentall knowledge thereof; as that of the Astrologer, who knowes

before hand that there shall bee such an eclipse; yet notwithstanding when it comes hee admires it. So that our Sauior hauing this experimental knowledge, the admiration could not be so great as otherwise it would haue beene, had hee not foreknowne it.

But some man perhaps will say, I doe not see any such rare circumstances in the Faith and words of the Centurion, as should cause in vs any great admirati∣on; for I doe not see him shed teares with Marie Magdalen, nor adore him with the knee, with Regulus, nor clamour him with importunitie, with the Cananite, &c. I answer, Will yee expect this courtship from a souldier and a swordman? Let Ieremie and Daniel weepe; for a souldier, it sufficeth that he make a discreet, short, and full Prayer, stuft with so much loue, hope, and humilitie, as the Cen∣turions was. Ioshuah that great Captaine, with a Ne mouearis lengthened out the Sunne, with those short words. From a Captaine transported with a holy zeale, will you looke for Eloquence? flowers of Rhetoricke? Are teares so soone drawne from a souldiers eyes? tendernesse from his heart? and bowing from his knees? let not these nicities and ceremonious curiosities preiudice our Cen∣turions plaine language, and vnhewne behauiour; it was much to be commen∣ded in him, that he could so much. In a delicate Garden, where Art hath shew∣ed it's vtmost, yee shall meet with Roses, Gillyflowers, and Fountaines of A∣labaster and Iasper; but thou wilt not so much admire this, as if thou shouldst light on these dainties in a Desert, or in some craggie Mountain, where the hand of nature shall ouerdoe that of art and Industrie.

Non inueni tantam fidem in Israel.

I haue not found so great Faith, no not in Israell. Christ turned about to the companie that were desirous to see the miracle, and said, I haue not found so great Faith, no not in Israell; not onely among the Gentiles, to whom the Captain be∣longed, but to the Iewes, who expected a Messias. This was a great commen∣dation of the Centurion,* 1.61 and a seuere reprehention to the Iewes, and no smal ex∣hortation to those that were to succeed them. Tantam fidem, So much Faith; Saint Austen renders it, Tam magnam fidem, So great Faith.

* 1.62A mans Faith may bee said to bee great, or little; First in regard of beleeued truths, and so hee that beleeues the more truths, hath the more Faith. Secondly in respect of the difficultie: and so hee that beleeues things of a higher nature, and which exceede humane capacitie, ha's the greater Faith. Christ told his Disciples, That they were Modicae fidei, Men of little faith, because they thought he could better saue them waking,* 1.63 than sleeping. And those seruants of the Archisinagogue, beleeuing our Sauiour could haue cured the maid while shee was yet aliue, but that he could not raise her vp being dead, said, Trouble not thy selfe, the maid is dead. Regulus had the like beleefe, Come downe before my sonne be dead. Thirdly, in consideration of the arguments and reasons for it: for Faith runnes a contrarie course to Knowledge: This is the greater and more perfect, the more it is strengthened by force of argument, and the more knowne de∣monstrations are made of it: That, the lesser & weaker they are. And therfore Christ taxeth the Iewes, that they would not beleeue without miracles, Vnlesse yee see signes and wonders yee will not beleeue. Fourthly, because of it's firmenesse, and it's constancie; for that Faith which indureth most persecutions, temptati∣ons, and contradictions, is so much the greater. To the Cananitish woman our Sauiour said, O woman, great is thy Faith: for beeing beaten with so many put∣by's, & disgraces, like a rock she stood strongly to it, & could not bee remoued.

But for those that beleeue at certaine times, but in time of temptation yeeld and giue off, of them our Sauiour saith, That they haue but small store of Faith.

In euerie one of these kinds so great was the Centurions Faith, That our Sa∣uiour said of him, Non inueni tantam fidem, I haue not found so much Faith, &c.

First of all, he did beleeue, That he could heale his Seruant, who now lay at the point of death. Not like the Father, who hauing his sonne possessed with a Deuill, spake doubtingly to our Sauiour Christ, Si quid potes, adjuva me,* 1.64 If thou canst do any thing, helpe me.

Secondly, he did beleeue, That he was able to cure him onely by his worde, or to speake better, by his Wil onely. Not like the Archisynagoguian, who de∣sired him, That he would lay his hand vpon his daughter.

Thirdly, hee did beleeue, That hee could cure him though hee were absent.* 1.65 Not like Regulus, who was earnest with him, to make all the hast he could vnto his house, before his sonne were dead. Nor like Martha, who said, Domine, si fuisses hic frater meus non fuisset mortuus, Lord, if thou hadst beene here my brother had not died.

Fourthly, he did beleeue, That our Sauior was God and Man.* 1.66 Not like those that said, Homo cum sis, facis teipsum Deum, Thou art a man, & makest thy self a God.

Saint Hierome seemes to bee of opinion, That this his Faith did not reach so farre as the mysterie of the Trinitie: but it was much,* 1.67 that such a freshwater Souldier should on the sudden attaine to the highest of that knowledge.

Great likewise was his Faith in regard of the difficultie. What greater diffi∣cultie, than to beleeue, That that man, on the one side so passible and subiect to paine, was on the other side so powerfull and impassible? This was it that was foolishnesse to the Gentiles, and a scandall to the Iewes.

It was likewise great, in regard of those slender arguments and reasons to mooue him thereunto: For he had neither read the Scriptures, nor the Prophe∣cies that were of him, nor did know Christ, but by the fame & report that went of him, nor had seene many of his miracles, for Christ had not then done many. As it is noted by Saint Chrysostome.* 1.68

It was also great, in regard of it's firmenesse and constancie, as Origen hath obserued; for our Sauiour proou'd and try'd him, as hee did Abraham, and as he did the woman of Canaan, when he said Ego veniam & curabo eum, I will come and heale him. This was a great proofe of his Faith, but hee was as firme as the Rocke; so that in euerie one of these respects his Faith was great.

If any man shall aske, How great (I pray) was this Faith of his? I answere, Greater than Christ found in the People of Israell, to whom he had preached, and for whose sake he had wrought so many miracles. Tertullian declareth this greatnesse of Faith in that manner, that the comparison cutteth not off the Pa∣triarkes alreadie past, nor the Israelites to come; but extendeth it selfe onely to those that were present, whose Faith he had made triall of.

Secondly, for that it ranne greater difficultie than that of his Apostles and Disciples; in regard of those lesse forcible arguments and reasons to leade him thereunto; as also in respect of that small paines that had beene taken with him: For Christ sought after his Apostles and Disciples, and tooke them from their Trades and occupations, manifesting his glorie vnto them. According to that of Saint Iohn, Manifestauit gloriam suam, & crediderunt discipuli eius, He manifested his glorie, and his Disciples beleeued. But the Centurion was inuited onely by his Faith, to acknowledge Christ, and to beleeue truly in him.

Lastly, his Faith was greater in it's proportion; As our Sauiour said, That the

mustard-plant was greater for it's proportion, than all the other trees of the field: so by the way of proportion was the Centurions faith, in regard that he was a souldier, an vnletter'd man, as also in respect of those few miracles which he had seene, in comparison of the Iewes.

Amen dieo vobis, quod multi ab Oriente venient.

* 1.69Verily I say vnto you, many shall come from the East. Here he foretelleth the con∣uersion of the Gentiles, and the reprobation of the Iewes; many times forespe∣cified by the Prophets, by fitting metaphors; as going out of drie Deserts, into Pooles & Riuers of water; from amidst bushes and thornes, into green fields & pleasing meadows. When the waters of Iordan were driuen back, twelue stones were taken out of the bed of that Riuer, for a memoriall of that so famous a miracle; and twelue other put there in their plae: so that the wet stones be∣came drie, and the drie wet; which was a type and a figure, that many sonnes should be cast downe into the dungeon prepared for slaues, and many Slaues should enioy the libertie and freedome of children and sonnes: According to that of Deuteronomie, The Stranger shall come to be Lord, and the Lord become his seruant,* 1.70 Aduena erit sublimior, The Stranger shall be the nobler.

Sicut credidisti fiat tibi, & sanatus est puer ex illa hora.

Be it vnto thee as thou hast beleeued. To him that hath but so much Faith as a graine of mustard-seed, our Sauiour hath promised so much power, that he shall be able to remooue mountains:* 1.71 Si habueritis tantam fidem sicut granum synapis, &c. instancing in mountains, for that to change & remoue them from place to place, is amongst the number of those things that are held to be impossible; Qui confi∣dunt in Domino, sicut Mons Sion non commouebitur, Hee that trusteth in the Lord shall be like Mount Syon, which cannot be remooued. When one man will to another repre∣sent an impossibilitie, he will say, Thou wilt as soone be able to remooue yon∣der Mountaine. Now then, if to so small a Faith such great things are promised, to that the Centurions Faith, which was so great, it was not much, that our Sauiour Christ should grant him so small a courtesie, as the re∣couerie of his sicke Seruant.

Notes

• * 1.1

  Mat. 9.
• * 1.2

  Luc. 4.
• * 1.3

  Aug. Ser. 6. de verb. domini. & d•• con••ens. Euang. lib. 2. cap. 20. 3. King. 20.
• * 1.4

  2. Reg. c. 8.
• * 1.5

  Vice hard to be remoued.
• * 1.6

  Eges••p. lib. 4. cap. 4.
• * 1.7

  Marke 15.
• * 1.8

  Mat. 26.
• * 1.9

  Of Seruants. Iob. 31. v. 31.
• * 1.10

  Eccl. 33. Eccl. 7.
• * 1.11

  M••cr. li. 1. c. 11. Austen. lib. 1. de decem cord.
• * 1.12

  Senec. Epist. 47.
• * 1.13

  Alex. 3. Ped. 11.
• * 1.14

  Duties of Ser∣uants.
• * 1.15

  Prou. 27.18.
• * 1.16

  Prou. 22. v. vlt.
• * 1.17

  Cart. lib. de De∣orum imagini∣bus.
• * 1.18

  Theod. lib. 2. de Prou.
• * 1.19

  Aug. lib. 19. de Ciuit. cap. 15.
• * 1.20

  Benefit of Af∣fliction.
• * 1.21

  1. Reg. 14▪
• * 1.22

  Hier. 31.
• * 1.23

  Iob. ••. v. 18.
• * 1.24

  Ose 6. v. 2.
• * 1.25

  Esay 1.4.5.
• * 1.26

  Ierem. 2. Ier. 6.
• * 1.27

  Amb. lib. 2. de Off••••.
• * 1.28

  Aug. li de Cath. rudinus. c. 4. Marsil. in Com. Pl. c. 8.
• * 1.29

  Chrysost. Com▪ ••. Serm. de Mart. s. Acts, 3.
• * 1.30

  Good seruice neuer vnre∣warded with God.
• * 1.31

  Acts. 9.
• * 1.32

  The surer mo∣tiue, his owne Loue.
• * 1.33

  Gods bountie towards his Suppliants.
• * 1.34

  Cantic. 1.2.
• * 1.35

  Eccl. 9.10.
• * 1.36

  The poore more respe∣cted of God many times than the rich.
• * 1.37

  Psal. 72.14.
• * 1.38

  Phisitions taxed, that will not visit the poore.
• * 1.39

  Masters like∣wise, who neglect their Seruants, be∣ing sicke.
• * 1.40

  Fulgent. Epis. ad Eugippiū.
• * 1.41

  Luc. 23. v. 34. Mat. 27. v. 46▪
• * 1.42

  Iohn. 20.
• * 1.43

  Iohn. 4. Iohn 5.
• * 1.44

  Iohn. 10.
• * 1.45

  Gods Spirit the best Schoolmaster.
• * 1.46

  〈…〉〈…〉. Ser. 1. 〈◊〉〈◊〉.
• * 1.47

  Greg. Hom. 30. in E••ang.
• * 1.48

  Chrys. Ser. 15.
• * 1.49

  E••cles. 11.21.
• * 1.50

  Aug. Ser. 6. de Verb. Dom.
• * 1.51

  Amb. Ser. 89.
• * 1.52

  1. Cor. 11.
• * 1.53

  The Centuri∣ons Faith.
• * 1.54

  Hier. Mat. 8. Orig. Hom. 15. in diuers. Chrys. Hom. 27.
• * 1.55

  No honor but hath it bur∣then.
• * 1.56

  Esay. ••.
• * 1.57

  Aug. Epis. 101. ad Exod.
• * 1.58

  Aug. li. 1. de gen. Cont. Manich. c. 8.
• * 1.59

  Aust. li. de gen. cont. Manich. cap. 8.
• * 1.60

  Th. 3. p. q. 1••.
• * 1.61

  Aust. Ser. 74. de Temp.
• * 1.62

  Faith how said to be great.
• * 1.63

  Mat. 8.
• * 1.64

  Marke. 9.
• * 1.65

  Math. 9.
• * 1.66

  Iohn. 5.
• * 1.67

  Hiero. lib. ad∣••ers. Lusif.
• * 1.68

  Chrisost. Hom. 22. Imper••.
• * 1.69

  The calling of the Gentiles.
• * 1.70

  Deut. 28. v. 43.
• * 1.71

  Mat. 1••.